Heaven and Hell (Harley)

sRef Matt@24 @31 S0′ sRef Matt@24 @29 S0′ sRef Matt@24 @30 S0′ 1. Where the Lord, in the presence of His disciples, speaks about the consummation of the age, which is the last period of the Church,# towards the end of the predictions regarding its successive states with respect to love and faith,## He says this:

Immediately after the tribulation of those days shall the sun 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 His angels with a trumpet and great voice, and they shall gather together His elect from the four winds, from one end of the heavens to the other. Matt. xxiv. 29-31.

Those who understand these words in accordance with the sense of the letter have no other belief than that at the final period which is called the Last Judgment, all those events will occur as described in that sense. Therefore, they believe not only that the sun and moon will be darkened and the stars will fall from heaven, that the sign of the Lord will appear in the sky and that He Himself will be seen in the clouds as well as angels with trumpets, but also, as is foretold elsewhere, that the whole visible earth will be destroyed, after which a new heaven with a new earth will come into being. Such is the opinion of most men within the Church at the present day. But those who so believe do not know the arcana* which lie concealed in every particular of the Word. For, in every particular of the Word there is an internal sense in which are discerned, not the natural and worldly matters such as are in the sense of the letter, but spiritual and heavenly things. Moreover, this is true not only of the meaning of groups of words but it is also true of every single word.### For the Word has been written by means of pure correspondences#### to the end that the internal sense may be in every particular. The nature of that sense can be confirmed from all that has been said and shown about it in ARCANA CAELESTIA, also from what has been summarized in the explanation of THE WHITE HORSE mentioned in the Revelation. It is in accordance with that sense that the words of the Lord, quoted above, concerning His coming in the clouds of heaven, are to be understood. In that passage, by the “sun” which is to be darkened is signified the Lord as to love,##### by the “moon” the Lord as to faith,###### by the “stars” cognitions** of good and truth or of love and faith,####### by the “sign” of the Son of man in heaven the manifestation of Divine Truth, by the “tribes of the earth which shall mourn”, all things relating to truth and good or to faith and love,######## by “the coming of the Lord in the clouds of heaven with power and glory”, His presence in the Word and revelation;######### by “clouds” is signified the sense of the letter of the Word,########## and by “glory” the internal sense of the Word,########### by “angels with a trumpet and great voice” is signified heaven whence comes Divine Truth.############ Thence it is evident that by those words of the Lord is meant that in the end of the Church when there is no longer any love and consequently no faith, the Lord will open the Word in its internal sense and reveal arcana of heaven. The arcana now revealed in the following pages treat of heaven and hell, and at the same time of man’s life after death. The man of the Church at this day knows scarcely anything about heaven and hell or about his life after death, although they are all set forth and described in the Word. Indeed, many people born within the Church even deny them, saying in their hearts, “Who has come from that world and told us?” Lest, therefore, such a negative attitude, which prevails especially with those who have much worldly wisdom, should also infect and corrupt the simple in heart and the simple in faith, it has been granted to me to associate with angels and to talk with them as man with man, also to see the things in the heavens as well as in the hells, and this for thirteen years. Now, therefore, from what I have seen and heard I am permitted to describe these things, in the hope that thus, ignorance may be enlightened and unbelief dispelled. Such immediate revelation is now made because that is what is meant by the Coming of the Lord.


FROM ARCANA CAELESTIA

# The consummation of the ago is the final period of the Church, n. 4535,
10622.
## The Lord’s predictions in Matt. chap. xxiv, xxv, concerning the consummation of the age, His advent, the successive vastation of the Church, and the Last Judgment, are explained at the commencement of each of the sections which precede several of the chapters of Genesis, namely, chaps. xxvi-xl. See n. 3353-3356, 3486-3489, 3650-3655, 3751-3757, 3897-3905, 4056-4060, 4229-4231, 4332-4335, 4422-4424, 4635-4638, 4661-4664, 4807-4810, 4954-4959, 5063-5071.
### In all and each of the things of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).
#### The Word has been written by means of pure correspondences, consequently all and each of the things therein signify spiritual things (n. 1404, 1408, 1409, 5540, 1619, 1659, 1709, 1783, 2900, 9086).
##### In the Word the “sun” signifies the Lord with respect to love, and in consequence love to the Lord (n. 5529, 1837, 2445, 2495, 4060, 4696, 7083, 10809).
###### In the Word the “moon” signifies the Lord with respect to faith, and in consequence faith in the Lord (n. 1529, 5530, 2495, 4060, 4696, 7083).
####### In the Word “stars” signify cognitions 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 revelation (n. 3900, 4060).
########## In the Word “clouds” signify the Word in the letter or the sense of its letter (n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574).
########### In the Word “glory” signifies Divine truth as it is in heaven and as it is 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. 8158, 8823, 8915); and “voice” has a like signification (n. 6771, 9926).

* Arcana-pl. of arcanum-a secret, or hidden thing, hence a truth hitherto unknown, from arceo, to shut up or conceal.
** The term cognitiones, here used in the Latin, is translated “cognitions” to distinguish these knowledges from those that are meant by the Latin scientifica also used in the Writings of Swedenborg. Two of the meanings most commonly associated with cognitiones are (i) a particular species of knowledge, as knowledges of the Word, of good and truth, or of spiritual things (A.C. 24, 3665, 9945; N.J.H.D. 51; H.H. 111, 351, 469, 474, 517, 518); and (ii) a higher type of knowledge which is from understanding and perception (AC. 1486-7; H.H. 110, 353).

sRef John@14 @11 S0′ sRef John@14 @9 S0′ sRef John@14 @10 S0′ sRef John@10 @38 S0′ sRef John@16 @13 S0′ sRef John@10 @30 S0′ sRef John@16 @14 S0′ sRef John@16 @15 S0′ 2. THE LORD IS THE GOD OF HEAVEN

The first essential is to know who the God of heaven is, since everything else depends upon that. Throughout the whole of heaven no other than the Lord alone is acknowledged as the God of heaven. There they declare as He Himself taught,

That He is one with the Father; that the Father is in Him and He in the Father, that he who sees Him sees the Father, and that everything that is holy goes forth from Him. John x. 30, 38; xiv. 10, 11; xvi. 13-15.

I have quite often talked with angels on this matter and they have constantly declared that in heaven they are unable to distinguish the Divine into three, because they know and perceive that the Divine is One and that it is one in the Lord. They even said that people who come from this world from the Church having an idea of three Divine beings cannot be admitted into heaven because their thought wanders from one to another, and it is not allowable there to think of three and say one.# This is because everyone in heaven speaks from the thought, for there they have a cogitative speech or thought speaking. Consequently, those who in this world have distinguished the Divine into three and have adopted a separate idea of each, and have not made that idea one in the Lord and centred it there, cannot be received. For in heaven, they have a communication of the thoughts of all, so that if anyone came there, thinking of three and saying one, he would immediately be discovered and rejected. It ought to be known, however, that all those who have not separated truth from good, or faith from love, receive, when instructed in the other life, the heavenly idea of the Lord, that He is the God of the universe. It is indeed otherwise with those who have separated faith from life, that is, who have not lived in accordance with the precepts of a true faith.
# Christians were examined in the other life to see what idea they 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 Trinity in the Lord is acknowledged in heaven (n. 14, 15, 1729, 2005, 5256, 9303).

3. Those, within the Church, who have denied the Lord and have acknowledged only the Father, and have confirmed themselves in that faith, are outside heaven; and because no influx from heaven where the Lord alone is worshipped, reaches them, they are gradually deprived of the faculty of thinking what is true about anything at all. And at length they become as though they were dumb, or else they talk stupidly and wander about with their arms dangling and swinging as if lacking strength in their joints. In the same way, those who have denied the Divinity of the Lord and, like the Socinians, have acknowledged only His Human are outside heaven. They are brought forward a little towards the right, and let down into the deep and are thus completely separated from the rest of those from the Christian world. Moreover, those who profess belief in an invisible Divine which they call the soul (Ens) of the universe, from which all things came into existence, but who reject a faith regarding the Lord, are found to have no belief in any God, since to them this invisible Divine is like nature in its first principles which faith and love cannot reach because it cannot be thought about.# Such are relegated among those called naturalistic. Things happen in a different manner with those born outside the Church and called Gentiles, of whom more will be said in subsequent pages.
# A Divine that cannot be perceived by any idea cannot be received by faith
(n. 4733, 5110, 5663, 6982, 6996, 7004, 7211, 9356, 9359, 9972, 10067, 10267).

4. All little children, of whom a third part of heaven is formed, are initiated into the acknowledgment and faith that the Lord is their Father, and afterwards that He is the Lord of all, therefore God of heaven and earth. It will be seen in the following pages that little children grow up in the heavens and, by means of cognitions, are perfected even to angelic intelligence and wisdom.

sRef John@16 @15 S0′ sRef John@3 @36 S0′ sRef John@11 @25 S0′ sRef John@11 @26 S0′ sRef Matt@28 @18 S0′ sRef Matt@11 @27 S0′ sRef John@14 @6 S0′ sRef John@17 @2 S0′ 5. Those who are from the Church cannot doubt that the Lord is the God of heaven, for He Himself taught,

that all things of the Father are His. Matt. xi. 27; John xvi. 15; xvii 2.

and that

All power is given unto Him in heaven and in earth. Matt. xxviii. 18.

He says “in heaven and in earth” because He who rules heaven rules the earth also, for the one depends upon the other.# To rule heaven and earth means to receive from Him every good pertaining to love and every truth pertaining to faith, thus all intelligence and wisdom and so all happiness, in short, eternal life. This also the Lord taught when He said,

He that believeth on the Son hath everlasting life; but he that believeth not the Son shall not see life. John iii. 36.

Again

I am the resurrection and the life; he that believeth in Me, though he die, yet shall he live; and whosoever liveth and believeth in Me shall never die. John xi. 25, 26.

And again

I am the way, the truth and the life. John xiv. 6.
# The entire heaven is the Lord’s (n. 2751, 7086). He has all power in the heavens and on the earths (n. 1607, 10089, 10827). As the Lord rules heaven He rules also all things that depend thereon, thus all things in the world (n. 2026, 2027, 4523, 4524). The Lord alone has power to remove the hells, to withhold from evil and hold in good, and thus to save (n. 10019).

6. There were certain spirits who, while they lived in the world, acknowledged the Father, without having any other idea of the Lord than as of another man, and who therefore did not believe that He was the God of heaven. For this reason they were permitted to wander about and enquire wherever they wished whether there were any other heaven than the Lord’s heaven. They searched for several days but nowhere found any. These spirits were amongst such as placed the happiness of heaven in glory and in domination, and because they could not get possession of what they desired and were told that heaven does not consist of such things, they were indignant and wished to have a heaven where they could lord it over others and be eminent in a glory like that in the world.


7. THE DIVINE OF THE LORD MAKES HEAVEN

The angels taken collectively are called heaven, because they constitute heaven, but yet it is the Divine proceeding from the Lord which inflows with the angels and is received by them, that makes heaven in general and in part. The Divine proceeding from the Lord is the good of love and the truth of faith. To the extent, therefore, that they receive good and truth from the Lord, in that measure they are angels and in that measure they are heaven.


8. Everyone in the heavens knows, believes and even perceives that he wills and does nothing good from himself; and that he thinks and believes nothing of truth from himself; but from the Divine, thus from the Lord, and that the good and truth which are from himself are not good and truth because they have no life from the Divine in them. The angels of the inmost heaven also clearly perceive and feel the influx, and the more of it they receive, the more they seem to themselves to be in heaven, because the more are they in love and faith and in the light of intelligence and wisdom and in heavenly joy therefrom. Since all those [states] proceed from the Divine of the Lord and in these the angels have their heaven, it is clear that it is the Divine of the Lord that makes heaven, and not the angels from anything of their proprium.#* This is the reason heaven in the Word is termed the “dwelling-place” of the Lord and “His throne” and why those who are there are said to be in the Lord.## The manner in which the Divine proceeds from the Lord and fills heaven will be told in what follows.
# The angels of heaven acknowledge all good to be from the Lord, and nothing from themselves, and the Lord dwells in His own with them and not in their proprium (n. 9338, 10125, 10151, 10157).
Therefore in the Word by “angels” something of the Lord is meant (n. 1925, 2821, 3039, 4085, 8192, 10528).
Furthermore, angels are called “gods” from the reception of the Divine from the Lord (n. 4295, 4402, 7268, 7873, 8192, 8301).
Again, all good that is good, and all truth that is truth, consequently all peace, love, charity, and faith, are from the Lord (n. 1614, 2016, 2751, 2882, 2883, 2891, 2892, 2904).
Also all wisdom and intelligence (n. 109, 112, 121, 124).
## Those who are in heaven are said to be in the Lord (is. 3637, 3638).

* The Latin word proprium means “what is one’s own”. Swedenborg uses it in a special sense involving “what is of the self”.

9. Angels, from their wisdom, go still further. They say that not only everything good and true is from the Lord but everything of life as well. They confirm it by this, that nothing can come into existence from itself; but from something prior to itself. Therefore, all things come into existence from a First, which they call the very Being (Esse) of the life of all. Similarly, all things continue in existence, for continuing in existence is a perpetual coming into existence and what is not held continually by intermediates in connection with a First disappears there and then and is entirely dissipated. They say, further, that there is but one fountain of life and that man’s life is a stream therefrom, which, if it did not unceasingly come into existence from its fountain, would immediately flow away. [2] Again, they say that from that one fountain of life, which is the Lord, nothing proceeds except Divine Good and Divine Truth which affect each one in accordance with the reception. Those who receive them in faith and life find heaven in them, but those who reject and suffocate them turn them into hell, for they turn good into evil and truth into falsity, thus life into death. The fact also that everything of life is from the Lord they confirm by this, that all things in the universe have reference to good and truth-the life of a man’s will, which is the life of his love, relating to good, and the life of a man’s understanding, which is the life of his faith, relating to truth. Therefore, since everything good and true comes from above, it follows that so does everything of life. This being the belief of the angels, they refuse all thanks for the good that they do and are indignant and withdraw if anyone attributes good to them. [3] They are astonished that anyone believes that he is wise from himself or does good from himself. Doing good for one’s own sake they do not call good because it is from self; but doing good for the sake of good, they call good from the Divine, and they say it is this good that makes heaven because this Good is the Lord.#
# Good from the Lord has the Lord within it, but not so, good from the proprium (n. 1802, 3951, 8480).

10. Such spirits as have confirmed themselves during their life in the world in the belief that the good that they do and the truth that they believe are from themselves or are appropriated to them as their own-which is the belief of all who attach merit to good actions and claim righteousness to themselves-are not received into heaven. The angels avoid them, regarding them as stupid and as thieves, stupid because they continually have themselves in view and not the Divine, thieves because they would take away from the Lord that which is His. These are opposed to the faith of heaven that the Divine of the Lord present with the angels makes heaven.


sRef John@15 @7 S0′ sRef John@15 @6 S0′ sRef John@15 @5 S0′ sRef John@15 @4 S0′ 11. The Lord also teaches that those who are in heaven and in the Church are in the Lord and the Lord is in them, when He says:

Abide in Me and I in you. As the branch cannot bear fruit of itself except it abide in the vine, no more can ye, except ye abide in Me. I am the vine, ye are the branches. He that abideth in Me and I in him, the same bringeth forth much fruit, for without Me, ye can do nothing. John xv. 4, 5.

12. From these things it can now be established that the Lord dwells with the angels of heaven in what is His own, and thus that the Lord is the All in all things of heaven. The reason for this is that Good from the Lord is the Lord with the angels, for that which is from Him is Himself. Similarly it is plain that it is Good from the Lord which is heaven for the angels, and not anything of their proprium.

13. THE DIVINE OF THE LORD IN HEAVEN IS LOVE TO HIM AND CHARITY TOWARDS THE NEIGHBOR

The Divine going forth from the Lord is called in heaven Divine Truth, for a reason which will be shown in what follows. This Divine Truth inflows into heaven from the Lord from His Divine Love. The Divine Love and the Divine Truth therefrom are related to each other as are the fire of the sun and the light therefrom in the world, love being as the fire of the sun and the truth therefrom as light from the sun. Moreover, from correspondence fire signifies love, and light, truth going forth from love.# From this, the nature of Divine Truth going forth from Divine Love can be confirmed. In its essence, it is Divine Good conjoined to Divine Truth, and because it is conjoined, it gives life to all things of heaven, just as the heat of the sun conjoined to light in the world makes all things of the earth fruitful, as happens in spring and summer. It is otherwise when heat is not conjoined to light, thus when the light is cold. Then all things are torpid and lifeless. This Divine Good which is compared to heat is the good of love with the angels, whereas the Divine Truth which is compared to light is that through which and from which comes the good of love.
# In the Word “fire” signifies love, in a two-fold sense (n. 934, 4906, 5215). “Holy and heavenly fire” signifies Divine Love, and every affection which is of that love (n. 934, 6314, 6832). “Light” from fire signifies truth going forth from the good of love, for light in heaven is Divine Truth (n. 3395, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684).

14. The Divine in heaven which makes heaven is love, because love is spiritual conjunction. It conjoins angels to the Lord and conjoins them to one another, so conjoining them, that, in the Lord’s sight, they are all as one. Moreover, love is the very being (esse) of life with everyone, consequently it is from love that both angels and men have their life. Everyone who considers the matter may know that the inmost vitality of man is from love, for he grows warm from its presence, cold from its absence and, deprived of it, he dies.# But it ought to be known that each one’s life is in accordance with the love he has.
# Love is the fire of life, and life itself is actually therefrom (n. 4906, 5071, 6032, 6314).

15. There are two distinct loves in heaven, love to the Lord and love towards the neighbour. In the inmost or third heaven is love to the Lord and in the second or middle heaven is love towards the neighbour. Each proceeds from the Lord and each makes heaven. What the distinction is between these two loves and how they are conjoined appears in heaven in clear light, but in the world only obscurely. In heaven, by loving the Lord is not meant loving Him in respect of His person but loving the good which is from Him, and loving good is willing good and doing it from love; and loving the neighbour does not mean loving a companion in respect of his person but loving the truth which is from the Word, and loving truth is willing and doing it. From this it is clear that there is a distinction between these two loves as there is between good and truth and that they are conjoined as good is conjoined with truth.# But these things can scarcely be comprehended by a man who does not know what love is, what good is, and what the neighbour is.##
# To love the Lord and the neighbour is to live according to the Lord’s commandments (n. 10143, 10153, 10310, 10578, 10648).
## To love the neighbour is not to love the person, but to love that with him from which he is what he is, that is, his truth and good (n. 5028, 10336).
Those who love the person, and not that with him from which he is what he is, love evil and good alike (n. 3820).
Charity is willing truths and being affected by truths for the sake of truths (n. 3876, 3877).
Charity towards the neighbour is doing what is good, just, and right, in every work and every function (n. 8120-8122).

sRef John@15 @10 S0′ 16. I have several times talked with angels about this matter. They declared their surprise that men of the Church do not know that loving the Lord and the neighbour is loving good and truth and doing this as a result of willing them, when yet they might know that one shows his love by willing and doing whatever the other wills, and that in this way he is loved in return and is conjoined with the one he loves, not by loving him without doing his will, which in itself is not loving. They also said that men should know that the good going forth from the Lord is a likeness of Himself because He is in it, and that those who make good and truth the principles of their life by intention and action become likenesses of Him and are conjoined to Him. Indeed, to will is to love doing. Besides, the Lord teaches in the Word that this is so, saying,

He that hath My commandments and doeth them, he it is that loveth Me… and I will love him. . . and will make My abode with him. John xiv. 21, 23.

and again,

If ye do My commandments, ye shall abide in My love. John xv. 10, 12.

17. All experience in heaven testifies to the Divine going forth from the Lord, which affects the angels and makes heaven, being love. For all who are there are forms of love and charity, and appear in ineffable beauty with love shining forth from their faces, their speech and every particular of their life.# Moreover, there are, emanating from and surrounding every angel and every spirit, spiritual spheres of life by which their qualities, in respect of the affections of love, are known, sometimes at a considerable distance. For those spheres flow forth from the life of any one’s affection and consequent thought, or from the life of his love and consequent faith. The spheres that go forth from angels are so full of love as to affect the inmost things of life of those with whom they are. They have frequently been perceived by me and they have so affected me.## That it is from love that angels have their life was further evident from the fact that, in the other life, everyone turns himself in accordance with his love. Those who are in love to the Lord and in love towards the neighbour constantly turn themselves to the Lord, while those who are in the love of self turn themselves constantly away from the Lord. This takes place in every turning of their body. For, in the other life, spaces conform to the states of their interiors, and so do the quarters, which are not determined as in the world but are determined according to which way they are looking. Yet it is not the angels who turn themselves to the Lord, but the Lord Who turns to Him those who love, to do the things that are from Him.### But more will be written on these matters in the following pages where the quarters in the other life [are described].
# Angels are forms of love and charity (n. 3804, 4735, 4797, 4985, 5199, 5530, 9879, 10177).
## A spiritual sphere, which is a sphere of life, pours forth and overflows from every man, spirit, and angel, and encompasses him (n. 4464, 5179, 7454, 8630). This sphere flows forth from the life of the affection and consequent thought (n. 2489, 4464, 6206).
Spirits and angels turn themselves constantly to their loves, and those in the heavens turn themselves constantly to the Lord (n. 10130, 10189, 10420, 10702).
### The quarters in the other life are to each one in accordance with the direction of his face, and are thereby determined, otherwise than in the world (n. 10130, 10189, 10420, 10702).

18. The Divine of the Lord in heaven is love, for the reason that love is the receptacle of all the things of heaven, which are peace, intelligence, wisdom and happiness. For love is receptive of each and all things in agreement with it. It desires them, seeks them and imbibes them, as it were, spontaneously, for it desires unceasingly to be enriched and perfected by means of them.# This, indeed, is well known to man. For with him, love as it were looks into the stores of his memory, drawing forth all things in accord with itself, collecting and arranging them in and under itself-in itself, that they may be its own, under itself, that they may be serviceable to it. Other things not in accord, it rejects and expels. That there is present in love every capacity for receiving truths in agreement with itself and the desire to conjoin them to itself has indeed been made abundantly clear by the experience of some who were taken up into heaven. Although they had been simple-minded when in the world, yet among the angels they came into angelic wisdom and heavenly blessedness. This was because they loved what is good and true for the sake of good and truth, and implanted them in their life, thereby becoming capable of receiving heaven with all that is ineffable there. But those who are in the love of self and of the world have no capacity for receiving such things. They turn from them and reject them, and at the first touch and influx of them they flee away and associate with those in hell who are in loves like their own. There were spirits who were doubtful about there being such capacities in heavenly love, and who desired to know whether it were so. They were therefore brought into a state of heavenly love, whatever opposed being for the time removed. They were then brought forward some distance where there was an angelic heaven, and from it they talked with me, saying that they perceived a more interior happiness than they could express in words, and lamenting greatly that they would be returning to their former state. Others also were taken up into heaven, and the higher or more interiorly they were exalted, the more they were admitted into intelligence and wisdom so that they could perceive what had before been incomprehensible to them. From this it is clear that love, going forth from the Lord, is the receptacle of heaven and of all things therein.
# In love there are innumerable things, and love takes to itself all things
that agree with it (n. 2500, 2572, 3078, 3189, 6323, 7490, 7750).

sRef Matt@22 @39 S0′ sRef Matt@22 @38 S0′ sRef Matt@22 @40 S0′ sRef Matt@22 @37 S0′ 19. That love to the Lord and love towards the neighbour include in themselves all Divine truths can be confirmed by what the Lord Himself declared of these two loves, saying-

Thou shalt love… thy God with all thy heart and with all thy soul. This is the greatest and first commandment. And the second, like unto it is, thou shalt love thy neighbour as thyself. On these two commandments hang the law and the prophets. Matt. xxii. 37-40.

The “law” and the “prophets” are the whole Word, thus all Divine Truth.

20. HEAVEN IS DISTINGUISHED INTO TWO KINGDOMS

As there are infinite varieties in heaven, and no one society nor even any one angel is exactly like any other,# there are in heaven general, specific and particular divisions. The general division is into two kingdoms, the specific into three heavens and the particular into innumerable societies. The details will be treated of in what now follows. They are termed kingdoms because heaven is called the kingdom of God.
# There is infinite variety and nowhere anything the same as another (n. 7236, 9002). Also, in the heavens there is infinite variety (n. 684, 690, 3744,
5598, 7236); and those varieties are varieties of good (n. 3744, 4005, 7236,
7833, 7836, 9002); and thus all the societies in the heavens and every angel in
a society are distinguished from each other (n. 690, 3245, 3519, 3804, 3986,
4067, 4149, 4263, 7236, 7833, 7836); but still all make one by love from the Lord (n. 457, 3986).

21. There are angels who receive more interiorly the Divine that proceeds from the Lord, and others who receive it less interiorly. Those who receive it more interiorly are called celestial angels, but those who receive it less interiorly are called spiritual angels. Hence it is that heaven is distinguished into two kingdoms, one of which is called the CELESTIAL KINGDOM, the other the
SPIRITUAL KINGDOM.#
# Heaven as a whole is distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom (n. 3887, 4138).
The angels of the celestial kingdom receive the Divine of the Lord in their voluntary part, thus more interiorly than the spiritual angels, who receive it in their intellectual part (n. 5113, 6367, 8521, 9936, 9995, 10124).

22. The angels who constitute the celestial kingdom, because they receive the Divine of the Lord more interiorly, are called interior and also higher angels. Consequently, the heavens which they constitute are also called interior and higher heavens.# The reason they are termed higher and lower is because interior and exterior things are so called.##
# The heavens that constitute the celestial kingdom are termed higher while those that constitute the spiritual kingdom are called lower (n. 10068).
## Interior things are portrayed by higher things, and higher things signify interior things (n. 2148, 3084, 4599, 5146, 8325).

23. The love in which those are who are in the celestial kingdom is called celestial love which is love to the Lord. Those who are in the spiritual kingdom are in the love called spiritual which is charity towards the neighbour. And as all good is of love, for that which anyone loves is to him good, therefore also, the good of the one kingdom is called celestial, and the good of the other spiritual. Hence it is evident in what respect the two kingdoms are distinguished from each other, namely, in the same way as the good of love to the Lord is distinguished from the good of charity towards the neighbour.# Because then, the good of love to the Lord is an interior good and that love is interior love, so the celestial angels are interior angels and are called higher angels.
# The good of the celestial kingdom is good of love to the Lord, and the good of the spiritual kingdom is good of charity towards the neighbour (n. 3691, 6435, 9468, 9680, 9683, 9780).

24. The celestial kingdom is also called the priestly kingdom of the Lord, and in the Word, His dwelling-place, while the spiritual kingdom is called His royal kingdom, and in the Word, His throne. From the celestial Divine, the Lord in the world was called Jesus, and from the spiritual Divine, He was called Christ.

sRef Jer@31 @34 S0′ sRef Isa@54 @13 S0′ sRef Jer@31 @33 S0′ 25. The angels in the Lord’s celestial kingdom, because of their more interior reception of the Divine of the Lord, far excel in wisdom and glory the angels who are in His spiritual kingdom for they are in love to the Lord and consequently are nearer and more closely conjoined to Him.# These angels are such because they have received and continue to receive Divine truths at once in their life, and not in previous memory and thought, as do the spiritual angels. So they have Divine truths written in their hearts, and they perceive them, and, as it were, see them in themselves, nor do they ever reason about them, whether they are true or not.## They are such as are described in Jeremiah:

I will put my law in their mind and will write it in their heart. They shall teach no more every one his friend and every one his brother, saying, “Know Jehovah”. They shall know Me, from the least of them even to the greatest of them. Jer. xxxi. 33, 34.

And they are called in Isaiah,

Taught of Jehovah. Isa. liv. 13.

That the “taught of Jehovah” are those who are taught by the Lord, He Himself teaches in John vi. 45, 46.
# The celestial angels are incomparably wiser than the spiritual angels (n.
2718, 9995). What is the distinction between the celestial angels and the
spiritual angels (n. 2088, 2669, 2708, 2715, 3235, 3240, 4788, 7068, 8521, 9277,
10295).
## The celestial angels do not reason concerning the truths of faith, because they perceive them in themselves; but the spiritual angels reason concerning them whether it is so or not so (n. 202, 337, 597, 607, 784, 1121, 1348, 1398, 1919, 3246, 4448, 7680, 7877, 8780, 9277, 10786).

26. It has been said that these angels have wisdom and glory above others for the reason that they have received and continue to receive Divine truths at once in their life; for, as soon as they hear Divine truths, they will them and do them instead of storing them up in their memory and afterwards considering whether they are true. Such angels know at once, by influx from the Lord, whether the truth which they hear is true, for the Lord inflows immediately into a man’s willing, but mediately through his willing into his thinking. Or, what is the same, the Lord inflows immediately into good but mediately through good into truth.# For that which belongs to the will and action therefrom is called good while that which belongs to the memory and to thought therefrom is called truth. Indeed every truth is changed into good and implanted in love as soon as it enters the will, but so long as truth is in the memory and in the thought therefrom, it does not become good nor does it live, nor is it appropriated to man, since man is man from his will and thence from his understanding, and not from his understanding separated from his will.##
# The Lord’s influx is into good, and by good into truth, and not the reverse: thus into the will, and by it into the understanding, and not the reverse (n. 5482, 5649, 6027, 8685, 8701, 10153).
## The will of man is the very being (esse) of his life, and the receptacle of the good of love, while his understanding is the existing (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 chief life of man, and the life of the understanding goes forth therefrom (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110).
Whatever is received by the will comes to be the life, and is appropriated to man (n. 3161, 9386, 9393).
Man is a man from his will and his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110).
Moreover, every one who wills and understands rightly is loved and valued by others, while he who understands rightly and does not will well is rejected and despised (n. 8911, 10076).
Also, after death man remains such as his will and his understanding therefrom have been, while the things that pertain to the understanding and not also to the will then vanish, because they are not in the man (n. 9069, 9071, 9282, 9386, 10153).

27. Because of this difference between the angels of the celestial kingdom and the angels of the spiritual kingdom they are not together nor do they associate with each other. They are able to communicate only through intermediate angelic societies which are called celestial-spiritual. Through these, the celestial kingdom inflows into the spiritual,# and from this it comes about that, although heaven is divided into two kingdoms, it nevertheless makes a one. The Lord always provides such intermediate angels through whom there is communication and conjunction.
# Between the two kingdoms there is communication and conjunction by means of angelic societies which are called celestial-spiritual (n. 4047, 6435, 8787, 8802).
The influx of the Lord through the celestial kingdom into the spiritual
(n. 3969, 6366).

28. As much will be said in what follows about the angels of these kingdoms, particulars are omitted at this stage.

29. THERE ARE THREE HEAVENS

There are three heavens, entirely distinct from one another, the inmost or third, the middle or second, and the outermost or first. These are in the same order and inter-relation as are the highest part of a man or his head, the middle part or body and the lowest or feet, or like the upper, middle and lowest stories of a house. In such order also is the Divine that proceeds and descends from the Lord. Consequently, from the necessity of order, heaven is threefold.

30. The interiors of a man which belong to his internal mind (mens) and his external mind (animus) are also in like order. He has an inmost, a middle and an outermost part. For when man was created, all things of Divine order were brought together in him, so that he became Divine order in form, and consequently, a heaven in the least form.# For this reason man, as regards his interiors, has communication with the heavens. Also he comes, after death, among angels, among those of the inmost, middle or outermost heaven in accordance with the reception of Divine good and truth from the Lord while he lived in the world.
# All things of Divine order are brought together in man, and by creation man is Divine order in form (n. 3628, 4219, 4220, 4223, 4523, 4524, 5114, 5608, 6013, 6057, 6605, 6626, 9706, 10156, 10472).
In man the internal man was formed after the image of heaven, and the external after the image of the world, and this is why man was called by the ancients a microcosm (n. 4523, 5608, 6013, 6057, 9279, 9706, 10156, 10472).
Thus man in respect of his interiors is by creation a heaven in least form after the image of the greatest; and such also man becomes when he has been created anew or regenerated by the Lord (n. 911, 1900, 1928, 3624-3631, 3634, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 6057, 9279, 9632).

31. The Divine which inflows from the Lord and is received in the third or inmost heaven is called celestial, and in consequence, the angels there are called celestial angels. The Divine inflowing from the Lord and received in the second or middle heaven is called spiritual, and in consequence, the angels there are called spiritual angels. Whereas, the Divine inflowing from the Lord and received in the outermost or first heaven is called natural. But, because the natural of that heaven is not like the natural of the world but has in it the spiritual and the celestial, therefore that heaven is called spiritual- and celestial-natural, and in consequence, the angels there are called spiritual-natural and celestial-natural.# Those who receive influx from the middle or second heaven, which is the spiritual heaven, are called spiritual-natural, and those who receive influx from the third or inmost heaven, which is the celestial heaven, are called celestial- natural. The spiritual-natural and the celestial-natural angels are distinct from each other, but yet they constitute one heaven because they are in one degree.
# There are three heavens, the inmost, the middle, and the outermost, or the third, the second, and the first (n. 684, 9594, 10270); and the goods there follow also in a threefold order (n. 4938, 4939, 9992, 10005, 10017). The good of the inmost or third heaven is called celestial; the good of the middle or second heaven spiritual; and the good of the outermost or first heaven spiritual-natural (n. 4279, 4286, 4938, 4939, 9992, 10005, 10017, 10068).

32. In each heaven there is an internal and an external. Those in the internal are there called internal angels, while those in the external are there called external angels. The internal and the external in the heavens, or in each heaven, have the same relation as the voluntary and its intellectual with a man, the internal being as the voluntary and the external as its intellectual. Every voluntary has its own intellectual, the one cannot exist without the other. The voluntary may be compared to a flame and its intellectual to the light therefrom.

sRef Luke@17 @21 S0′ sRef Luke@17 @20 S0′ 33. It ought to be clearly understood that with the angels it is their interiors which cause them to be in one heaven or another. For, the more their interiors are open towards the Lord, the more interior is the heaven in which they are. There are three degrees of the interiors with each angel as well as with each spirit, and also with man. Those with whom the third degree has been opened are in the inmost heaven. Those with whom the second degree has been opened, or only the first, are in the middle or in the outermost heaven. The interiors are opened by the reception of Divine Good and Divine Truth. Those who are affected by Divine truths and admit them at once into their life, thus into their will and thence into action, are in the inmost or third heaven, and have their place in accordance with their reception of good from the affection of truth. Those, however, who do not admit truths at once into the will but into the memory and thence into the understanding, and who, from this, will and do them, are in the middle or second heaven. But, those who live morally and believe in a Divine Being, but do not care greatly about being taught, are in the outermost or first heaven.# From this it can be confirmed that the states of the interiors make heaven and that heaven is within everyone and not outside him, as the Lord teaches when He says,

The kingdom of God cometh not with observation, neither shall they say, Lo here or Lo there, for behold, the kingdom of God ye have within you. Luke xvii. 20, 21.
# There are as many degrees of life in man as there are heavens, and these are opened after death in accordance with his life (n. 3747, 9594).
Heaven is in man (n. 3884).
Therefore he who has received heaven into himself in the world, comes into heaven after death (n. 10717).

34. Furthermore, all perfection increases towards interiors and decreases towards exteriors since interiors are nearer to the Divine, and are in themselves purer, while exteriors are more remote from the Divine and are in themselves grosser.# Angelic perfection consists in intelligence, wisdom, love and every good, and in the happiness therefrom, but not in happiness without these, for, without them happiness is external and not internal. Because with the angels of the inmost heaven the interiors have been opened in the third degree, their perfection immeasurably surpasses that of the angels in the middle heaven, whose interiors have been opened in the second degree.
In the same way, the perfection of the angels of the middle heaven exceeds the perfection of the angels of the outermost heaven.
# Interiors are more perfect because nearer to the Divine (n. 3405, 5146, 5147).
In the internal there are thousands and thousands of things that appear in the external as one general thing (n. 5707).
As far as man is raised from externals towards interiors, so far he comes into light and thus into intelligence and the elevation is like rising out of a cloud into clearness (n. 4598, 6183, 6313).

35. Because such distinction exists, an angel of one heaven cannot go among the angels of another heaven, that is, no one can ascend from a lower heaven, neither can anyone descend from a higher heaven. One ascending from a lower heaven is seized with a distress amounting to anguish and is unable to see those who are there, still less can he talk with them, while one descending from a higher heaven is deprived of his wisdom, hesitates in his speech and gives up in despair. There were some from the outermost heaven, who had not yet been taught that heaven is established in the interiors of an angel, and who believed that they might come into a higher heavenly happiness simply by access to a heaven where higher angels are. They were even permitted to enter among such angels, but when they were there, they saw no one however much they searched, although there was a great multitude present. For the interiors of the newcomers had not been opened in the same degree as the interiors of the angels there, consequently neither was their sight opened. Shortly after this, they were seized with such anguish of heart that they scarcely knew whether they were alive or not. Therefore they hastily betook themselves to the heaven from which they came, glad to come again among their own companions, and promising that they would no longer desire things higher than are in agreement with their life. Again, I have seen some sent down from a higher heaven, and deprived of their wisdom until they no longer knew what their own heaven was. It happens otherwise when, as is often done, the Lord raises some angels out of a lower into a higher heaven that they may behold its glory. Then they are prepared beforehand, and are encompassed by intermediate angels through whom there is communication. From all this it is evident that the three heavens are entirely distinct one from another.

36. Those, however, who are in the same heaven can associate with anyone there, and the delights of their association are in accordance with the affinities of good in which they are; of which more will be said in the sections following.

37. Yet although the heavens are so distinct that the angels of one heaven cannot have association in their affairs with the angels of another, still the Lord conjoins all the heavens by immediate and mediate influx-by immediate influx from Himself into all the heavens, and by mediate influx from one heaven into another.# He thus makes the three heavens to be one, and all to be in such connection from the First to the last so that there is nothing that is not connected. Whatever is not connected through intermediates with the First does not continue in existence, but is dissipated and becomes nothing.##
# Influx from the Lord is immediate from Himself, and also mediate through one heaven into another; and the Lord’s influx into the interiors of man is in similar order (n. 6063, 6307, 6472, 9682, 9683). Immediate influx of the Divine from the Lord (n. 6058, 6474-6478, 8717, 8728). Mediate influx through the spiritual world into the natural world (n. 4067, 6982, 6985, 6996).
## All things come into existence from things prior to themselves, thus from the First, and in like manner they continue in existence-because continuing in existence is perpetual coming into existence-and therefore there is nothing unconnected (n. 3626-3628, 3648, 4523, 4524, 6040, 6056).

38. He who does not know how degrees are related to Divine order cannot comprehend how the heavens are distinct or even what is meant by the internal and the external man. Most people in the world have no other idea of what is interior and what exterior, or of what is higher and what lower, than as something continuous or coherent by continuity from what is purer to what is grosser. But the relation of what is interior to what is exterior is not continuous but discrete. There are two kinds of degrees, those that are continuous and those that are not. Continuous degrees are related like the degrees of the waning of light from a bright blaze until it is obscured, or like the degrees of the decrease of vision from objects in the light to those in the shade, or like degrees of purity of the atmosphere from its depths to its highest point. These degrees are determined by distances. [2] On the other hand, degrees that are not continuous but discrete are distinguished like prior and posterior, like cause and effect or like what produces and what is produced. Whoever looks into the matter will see that in each and all things in the whole world, whatever they are, there are such degrees of producing and compounding, that is, that from one thing comes another, and from the other a third and so on. [3] One who does not acquire for himself a perception of these degrees cannot possibly discern the distinctions of the heavens, nor between the interior and exterior faculties of man, nor the distinction between the spiritual and the natural world, nor between the spirit of man and his body. So neither can he understand the nature and source of correspondences and representations nor what influx is. Sensual men do not apprehend these distinctions, for even where these degrees are concerned, they make increases and decreases to be continuous. Therefore, they cannot have any conception of what is spiritual otherwise than as a purer natural. Consequently, they stand outside, and are far removed from intelligence.#
# Things interior and things exterior are not continuous but distinct and discrete in accordance with degrees, and each degree has its bounds (n. 3691, 5114, 5145, 8603, 10099).
One thing has been formed from another, and the things so formed are not continuously purer and grosser (n. 6326, 6465).
One who does not perceive the difference between what is interior and what is exterior in accordance with such degrees can clearly understand neither the internal and external man nor the interior and exterior heavens (n. 5146, 6465, 10099, 10181).

39. Finally, respecting the angels of the three heavens, it is permissible to relate a certain arcanum which has not hitherto entered the mind of anyone because degrees have not been understood. Namely, with every single angel and also with every single man, there is an inmost or highest degree or an inmost or highest something into which the Divine of the Lord first or most closely inflows and from which it disposes the other interior things which succeed in accordance with the degrees of order with them. This inmost or highest degree may be called the entrance of the Lord to the angel and to the man, and His very Own dwelling-place with them. It is by virtue of this inmost or highest that a man is a man and is distinguished from the brute animals, which do not have it. It is from this that a man, unlike the animals, is capable, in respect of all his interior things which pertain to his mind (mens) and “animus”, of being raised up by the Lord to Himself; of believing in the Lord, of being moved by love to the Lord and thereby beholding Him, and of receiving intelligence and wisdom, and speaking from reason. Also it is by reason of this that he lives to eternity. But what is arranged and provided by the Lord in this inmost does not openly inflow into the perception of any angel, because it is above his thought and transcends his wisdom.

40, These now are the general truths respecting the three heavens, but each heaven in particular is to be treated of in what follows.

41. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES

The angels of any one heaven are not together in one place, but are divided into larger and smaller societies in accordance with the differences of the good of love and faith in which they are, those who are in like good forming one society. Goods in the heavens are in infinite variety, and every single angel is as his own good.#
# There is infinite variety, and never any thing the same with any other (n. 7236, 9002).
So in the heavens there is infinite variety (n. 684, 690, 3744, 5598, 7236).
The varieties in the heavens, which are infinite, are varieties of good (n. 3744, 4005, 7236, 7833, 7836, 9002).
These varieties come into existence through truths, which are manifold, from which is each one’s good (n. 3470, 3804, 4149, 6917, 7236).
It is because of this that all the societies in the heavens, and every angel in a society, are distinct from each other (n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836).
Nevertheless they all make one through love from the Lord (n. 457, 3986).

42. Moreover, the angelic societies in the heavens are distant one from another as their goods differ in general and in particular. For, in the spiritual world, distances have no other origin than from differences in the state of the interiors, thus in the heavens, differences in the states of love. Those who differ much are far apart, and those who differ little are a short way apart. Likeness causes them to be together.#
# All the societies of heaven have a constant position in accordance with the differences of their state of life, thus in accordance with the differences of love and faith (n. 1274, 3638, 3639).
Wonderful things in the other life, that is, in the spiritual world, respecting distance, situation, place, space and time (n. 1273-1277).

43. All who are in one society are distinguished one from another in like manner. Those who are more perfect, that is, who excel in good, thus in love, wisdom and intelligence are in the middle. Those who are less pre-eminent are round about at a distance in accordance with the decrease of their perfection. The arrangement is like light diminishing from the middle to the circumference. Those who are in the middle are also in the greatest light, and those towards the circumference in less and less.

44. Like are drawn spontaneously as it were to their like, for with their like they are as if with their own and at home, but with others they are as if with strangers and abroad. When they are with their like, they are also in their freedom and consequently in every delight of life.

45. All this makes it clear that it is good that associates all in the heavens, and that they are distinguished in accordance with its quality. Yet it is not the angels who themselves associate in this way, but the Lord from Whom the good is. The Lord leads them, conjoins and distinguishes between them, and preserves them in freedom proportionate to their good. Thus He preserves everyone in the life of his own love and faith, of his own intelligence and wisdom and the resulting happiness.#
## All freedom is of love and affection, because what a man loves, that he does freely (n. 2870, 3158, 8987, 8990, 9585, 9591). Since freedom is of the love, it is also the life of every one, and its delight (n. 2873). Nothing appear, to be a man’s own but what is from freedom (n. 2880). To be led of the Lord is essential liberty, because it is to be led by the love of good and truth (n. 892, 905, 2872, 2886, 2890, 2891, 2892, 9096, 9586-9591).

46. Again, all who are in like good, even though they have never seen one another before, recognize one another just as men in the world do their kinsmen, relatives and friends. This is because in the other life there are none but spiritual kinships, relationships and friendships, thus such as are of love and faith.# It has been granted me to see this sometimes, when I have been in the spirit, thus withdrawn from the body and so in the company of angels. Then some of these I saw seemed as though known to me from childhood, but others as if not known at all. Those whom I seemed to have known from childhood were such as were in a state similar to that of my spirit, but those who seemed unknown were in a dissimilar state.
# All kinships, relationships, connections, and as it were those related by blood, in heaven, are from good, and according to its agreements and differences (n. 685, 917, 1394, 2739, 3612, 3815, 4121).

47. All who form one angelic society resemble one another in countenance in a general way but not in particulars. How general resemblances and differences in particular come about can in some measure be apprehended from similar things in the world. It is well known that with every race there is a certain resemblance in the face and eyes by which it is known and distinguished from any other race. This is still more true of different families. In the heavens this is much more clearly seen because there all the interior affections appear and shine forth from the face. For, in the heavens, the face is the external and representative form of those affections. No one there can have any other face than that of his own affections. It was also shown how this general likeness is varied in particulars with the individuals of one society. A face like that of an angel appeared to me and this was varied to express such affections of good and truth as are in those who belong to a single society. These variations went on for a long time and I noticed that the same face in general remained all the while as a background, and that the rest of the faces were only derivations and propagations therefrom. Thus, by means of this face were exhibited the affections of the whole society whereby the faces of those in it are varied. For, as has been said above, the faces of angels are the forms of their own interiors, thus of the affections that are of love and faith.

48. From this it also comes about that an angel who excels in wisdom instantly sees the quality of another from his face. In heaven no one can conceal his interiors by his expression, or feign or in any way deceive and mislead by craft or hypocrisy. It sometimes happens that hypocrites insinuate themselves into societies. These hypocrites have been taught to conceal their interiors and to compose their exteriors so as to appear in the form of the good in which are those who belong to the society, and thus feign themselves angels of light. But they cannot stay there for long for they begin to suffer anguish interiorly, to be tortured, to grow livid in the face and to become, as it were, lifeless. These changes result from contrariety to the life that flows in and operates. Therefore, they quickly cast themselves down into the hell where their like are, and no longer seek earnestly to ascend. These are such as are meant by the man who was found, among the invited and reclining guests, not clothed in a wedding garment, and was cast into outer darkness. (Matt. xxii. 11, and following verses.)

49. All the societies of heaven have communication with one another, but not by open intercourse, for few go out of their own society into another. This is because going out of their own society is like going away from themselves or from their own life and passing into another life which is less congenial. Yet all communicate by an extension of the sphere which goes forth from the life of each. This sphere of the life is the sphere of the affections of love and faith. This sphere extends itself far and wide into the societies around, extending further and wider in proportion as the affections are more interior and more perfect.# In the measure of that extension, the angels have intelligence and wisdom. Those who are in the inmost heaven, and in the middle of it, have extension into the whole heaven; thus there is communication of all in heaven with each one and of each one with all.## This extension, however, will be considered more fully below where the heavenly form [is treated of] in accord with which the angelic societies are arranged; also the wisdom and intelligence of angels will be treated of, for in accordance with that form all extension of affections and thoughts proceeds.
# A spiritual sphere, which is a sphere of life, flows out from every man, spirit, and angel, and encompasses them (n. 4464, 5179, 7454, 8630).
It flows forth from the life of their affection and thought (n. 2489, 4464, 6206). These spheres extend themselves far into angelic societies in accordance with the quality and quantity of good (n. 6598-6612, 8063, 8794, 8797).
## In the heavens there is a communication of all goods because heavenly love shares with another all that is its own (n. 549, 550, 1390, 1391, 1399, 10130, 10723).

50. It was said above that, in the heavens, there are larger and smaller societies. The larger ones consist of myriads of angels, the smaller of some thousands, and the least of some hundreds. There are also some who dwell alone, house by house, as it were, and family by family. Although these live in this scattered way, they are arranged in order like those who live in societies, namely, the wiser in the middle and the more simple in the boundaries. Such are more nearly under the Divine oversight of the Lord, and are the best of the angels.

sRef John@14 @2 S0′ 51. ANY ONE SOCIETY IS HEAVEN IN LESSER FORM, AND EACH ANGEL IN THE LEAST FORM.

Any one Society is heaven in lesser form and each angel is heaven in the least form because it is the good of love and of faith that makes heaven, and this good is in every society 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 another there. So, when one is raised up into some society of heaven he is said to come into heaven, and those who are there are said to be in heaven, each in his own. All who are in the other life know this. Consequently, those who stand outside or below heaven, looking from a distance at companies of angels, say that heaven is in this or that place. It is comparatively like the governors, officials and servants in one palace or court. Although they dwell apart in their own apartments or rooms, one above, another below, still they are in one palace or court, each one in the performance of his own duty in the king’s service. This makes evident the meaning of the Lord’s words, that

In His Father’s house are many mansions. John xiv. 2.

also what is meant by

The dwelling-places of heaven,

and by

The heaven of heavens, in the Prophets

52. That any one society is heaven in lesser form might be evident from the fact that there is in every society a heavenly form as there is in the whole heaven. In the whole heaven those who are superior to the rest are in the middle, with the less excellent round about in decreasing order, even to the boundaries, as may be seen stated in a preceding section (n. 43). It can be seen also from this that the Lord leads all in the whole heaven as if they were one angel. The same is true of those in any one society. Hence, an entire angelic society sometimes appears as a one in the form of an angel, as I have been enabled by the Lord to see. In fact, when the Lord appears in the midst of angels He does not appear thronged about by many but as one in the angelic form. This is why the Lord is called “an angel” in the Word, and so is an entire society. “Michael,” “Gabriel”, and “Raphael” are no other than angelic societies so named from their functions.#
# In the Word the Lord is called an angel (n. 6280, 6831, 8192, 9303).
An entire angelic society is called an angel, and “Michael” and “Raphael” are angelic societies, so called from their functions (n. 8192).
The societies of heaven and the angels have no name, but are distinguished by the quality of their good, and by the idea of it (n. 1705, 1754).

53. As an entire society is heaven in lesser form, so an angel is heaven in the least form. For heaven is not outside an angel but is within him. For the interior things that he has in his mind are arranged in the form of heaven, thus for the reception of all things of heaven that are outside him. These also he receives in accordance with the quality of the good which is in him from the Lord. From this he is an angel and also a heaven.

54. It can in no case be said that heaven is outside anyone; it is within him. For it is in accordance with the heaven that is within him that every angel receives the heaven that is outside him. This makes clear how greatly deceived is he who believes that to come into heaven is simply to be taken up among angels, whatever he may be as to his interior life, thus that heaven is granted to each one by immediate (immediata) mercy, when in fact, unless heaven is within anyone, nothing of the heaven that is outside inflows and is received. There are many spirits who are of this opinion. Because of this belief they were taken up into heaven; but their interior life being contrary to the life in which angels are, they began to be blinded as to their intellectual faculties when they came there, until they became like fools, and they began to be tortured in their voluntary faculties until they behaved like madmen. In a word, those who live wickedly and come into heaven gasp for breath and writhe about just like fish out of water in the air, or like animals in the ether in an air-pump when the air has been exhausted. From this it can be confirmed that heaven is within and not outside anyone.#
# Heaven is not granted from immediate mercy, but according to the life; and the all of that life, by which man is led of the Lord to heaven, is from mercy, and this is the meaning of mercy (n. 5057, 10659).
If heaven were granted from immediate mercy, it would be granted to all
(n. 2401).
Concerning some evil spirits cast down from heaven, who believed that heaven was granted to anyone from immediate mercy (n. 4226).
Heaven is in man (n. 3884).

55. Because all receive the heaven that is outside them in accordance with the quality of the heaven within them, so in like manner do they receive the Lord since the Divine of the Lord makes heaven. So it comes about that when the Lord shows Himself as present in any society, He appears there in accordance with the quality of good in which the society is, thus not the same in one society as in another. This diversity is not in the Lord, but in the angels who behold Him from their own good, thus in accordance with that good. They are even affected by His appearance in accordance with the quality of their love, those who love Him inmostly being inmostly affected and those who love Him less being less affected; while the evil who are outside heaven are tortured at His presence. When the Lord appears in any society, He appears there as an Angel, but He is distingtiished from others by the Divine which shines through.

56. Again, heaven is where the Lord is acknowledged, believed in and loved. Variety in worship of the Lord resulting from the variety of good in one society and another is not harmful but beneficial, for the perfection of heaven is therefrom. It can scarcely be made clear to the comprehension that the perfection of heaven is the result of variety, without employing terms in common use in the learned world and by them showing how unity, to be perfect, is formed from various parts. Every unity has its existence from diversity, for a unity that is not the result of diversity is not anything; it has no form and therefore no quality. When, on the other hand, a unity comes into existence from various parts, and these various parts are in a perfect form in which each attaches itself in series, like a congenial friend to another, then the quality is perfect. So heaven is a unity resulting from the arrangements of various parts in the most perfect form, for the heavenly form is the most perfect of all forms. That this is the origin of all perfection is evident from all the beauty, pleasantness and delight that affect the senses as well as the mind (animus). For these exist and flow from no other source than the concert and harmony of many concordant and harmonious parts, either co-existing in order or following in order, and not from a unity apart from plurality. From this comes the saying that variety gives delight, and it is known that it is the nature of the variety which determines the delight. From all this it can be seen, as in a mirror, how perfection comes from variety even in heaven. For the things that are in the spiritual world can be seen as in a mirror# from those that come into existence in the natural world.
# Every unity is from the harmony and agreement of many parts. Otherwise it has no quality (n. 457).
From this the entire heaven is a unity (n. 457).
And for the reason that all there have regard to one end, which is the Lord (n. 9828).

57. What has been said of heaven can be said of the Church, for the Church is the Lord’s heaven on earth. There are also many Churches, and yet any one of them is called the Church and indeed is a Church, so far as the good of love and of faith rules there. There again, the Lord out of diversity makes a unity, thus, one Church out of many Churches.# The same, too, can be said of the man of the Church in particular as is said of the Church in general, namely, that the Church is within a man and not outside him, and that every man in whom the Lord is present in the good of love and of faith is a Church.## Again, the same can be said of a man in whom is the Church as of an angel in whom is heaven, namely, that he is a Church in least form as an angel is heaven in least form, and furthermore, that a man in whom is the Church, equally with an angel, is a heaven. For man has been created that he may come into heaven and become an angel. Consequently, he who has good from the Lord is an angel-man.### It may he mentioned what a man has in common with an angel and what he has in addition to what angels have. A man has this in common with an angel, that his interiors are equally conformed to the image of heaven and that he, too, in so far as he is in the good of love and faith, may become an image of heaven. In addition to what angels have, a man has these things, that his exteriors have been formed according to the image of the world, that so far as he is in good, the world with him is subordinated to heaven and serves heaven,#### and that then the Lord is present with him in both worlds, just as if he were in his heaven. For the Lord is in His Divine order in both worlds, since God is order.#####
# If good were the characteristic and essential of the Church, and not truth
apart from good, the Church would be one (n. 1285, 1316, 2982, 3267, 3445, 3451, 3452).
Indeed from good all Churches make one Church before the Lord (n. 7396,
9276).
## The Church is in man, and not outside him, and the Church in general is made up of men who have the Church in them (n. 3884 [6637]).
### A man who is a Church is a heaven in the least form after the image of the greatest, because his interiors, which belong to his mind, are arranged after the form of heaven, and consequently for reception of all things of heaven (n.
911, 1900, 1928, 3624-3631, 3634, 3884 [6637], 4041, 4279, 4523, 4524, 4625, 6013, 6057, 9279, 9632).
#### Man has an internal and an external; his internal has been formed by creation after the image of heaven, and his external after the image of the world; and for this reason man was called by the ancients a microcosm (n. 4523, 4524, 5608, 6013, 6057, 9279, 9706, 10156, 10472).
Therefore man was created to have the world in him serve heaven, and this takes place with the good; but it is the reverse with the evil, in whom heaven serves the world (n. 9278, 9283).
##### The Lord is order, since the Divine good and truth that go forth from the Lord make order (n. 1728, 1919, 2011, 2258, 5110, 5703, 8988, 10336, 10619).
Divine truths are laws of order (n. 2447, 7995).
So far as a man lives according to order, that is, so far as he lives in good in accordance with Divine truths, he is a man, and the Church and heaven are in him (n. 4839, 6605, 8067 [8513, 8547]).

58. Lastly, it must he mentioned that he who has heaven in himself, has it not only in the greatest or general things pertaining to him but also in the very least or particular things; and that these least things repeat in an image the greatest. This comes from the fact that everyone is his own love, and is such as is his ruling love. The ruling love inflows into particulars and arranges them, and everywhere induces a likeness of itself.# In the heavens, love to the Lord is the ruling love, for there the Lord is loved above all things. Hence, the Lord there is the All in all things, flowing into all and each, arranging them, clothing them with a likeness of Himself, and making it to be heaven wherever He is. So it is that an angel is a heaven in the least form, a society in a greater form, and all the societies taken together a heaven in the greatest form. That the Divine of the Lord makes heaven and that He is the All in all things may be seen above (n. 7-12).
# The ruling or dominant love with everyone is in each thing and all things of his life, thus in each thing and all things of his thought and will (n. 6159,
7648, 8067, 8853).
Man is such as is the ruling quality of his life (n. 987, 1040, 1568, 3570, 6571, 6935, 6938, 8853-8858, 10076, 10109, 10110, 10284).
When love and faith rule they are in all the particulars of man’s life, although he does not know it (n. 8854, 8864, 8865).

59. THE ENTIRE HEAVEN, As ONE WHOLE, RESEMBLES ONE MAN

That heaven in its whole complex resembles one man is an arcanum not yet known in the world, but it is very well known in the heavens. To know this and the specific and particular things relating to it, is the chief thing in the intelligence of the angels there. Indeed, on it many things depend which, without it as their general principle, would not enter distinctly and clearly into the ideas of the angels’ minds. Since they know that all the heavens with their societies resemble one man they therefore call heaven the GRAND AND DIVINE MAN#-Divine because it is the Divine of the Lord that makes heaven (see above n. 7-12).
# Heaven in its entirety appears in form as a man, and hence heaven itself is called the GRAND MAN (n. 2996, 2998, 3624-3649, 3636-3643, 3649, 3741-3745, 4625).

60. Those who have not a right idea of spiritual and celestial things cannot perceive that celestial and spiritual things are arranged and conjoined into such a form and image. They think that the earthly and material things of which a man’s ultimate part is composed, make the man, and that, apart from these, the man is not a man. But they should know that it is not from these that the man is a man, but from his ability to understand what is true and to will what is good. Such understanding and willing are the spiritual and celestial things that make a man. Moreover, it is acknowledged that everyone’s quality is determined by the quality of his understanding and will; and it can also be known that his earthly body has been formed to serve the understanding and the will in the world, and to perform uses in conformity with them in the ultimate sphere of nature. For this reason, the body does nothing of itself, but is actuated always in complete subservience to the bidding of the understanding and will, even to the extent that whatever a man thinks, he speaks with his tongue and mouth, and whatever he wills, he does with his body and limbs, so that the understanding and the will are what act while the body of itself does nothing. Evidently, then, the things of the understanding and will are what make man, and as these act into the minutest particulars of the body, as what is internal into what is external, they must be in the same form, and on this account, man is called an internal and spiritual man. Heaven is such a man in the greatest and most perfect form.

61. Such being the idea of angels about man, they never pay any attention to what a man does with his body, but they are concerned with the will from which the body acts. This they call the man himself, and the understanding they call the man so far as it acts as one with the will.#
# The will of man is the very being (esse) of his life, and his understanding is the existing (existere) of his life therefrom (n. 3619, 5002, 9282).
The chief life of man is the life of his will, and from that the life of the understanding proceeds (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110).
Man is man by virtue of his will and his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110).

62. The angels, it is true, do not see heaven in its whole complex in such a form, for the whole heaven does not come within the view of any angel, but now and then they see, as a one in such a form, remote societies consisting of many thousands of angels; and from a society as from a part, they draw their conclusion as to the whole community which heaven is. For in the most perfect forms, the general things are conditioned like the parts and the parts like the general things with simply such a difference as there is between a large and small edition of the same thing. Hence the angels say, that because the Divine sees all things from what is inmost and highest, so in the Lord’s sight, the whole heaven is such a form.

63. Such being the form of heaven, it is ruled by the Lord as one man, thus as a unit. For although man, as is well known, consists of an innumerable variety of things not only as a whole but also in each part-as a whole, of members, organs and viscera, and in each part, of series of fibres, nerves and blood-vessels, thus of members within members and of parts within parts-yet the man when he acts, does so as a one. Such then is heaven under the oversight and leadership of the Lord.

sRef Matt@6 @33 S0′ 64. So many different things act as one in a man, because there is nothing whatever in him which does not contribute something to the general welfare and perform a use. The general performs a use for its parts, and the parts for the general, for the general is composed of the parts and the parts make up the general. Therefore, they provide for one another, have regard to one another and are conjoined in such a form that each single thing and all things have reference to the general and its good. So it comes about that they act as one. [2] In the heavens there are the same sort of consociations. Those there are conjoined in a like form in accordance with uses. Consequently, those who do not perform a use for the community are cast out of heaven because they are heterogeneous. To perform use is to will well to others for the sake of the common good, and not to perform use is to will well to others, not for the sake of the common good but for the sake of self. The latter are those who love themselves above all things while the former are those who love the Lord above all things. Thus it is that those who are in heaven act as a one. This, however, they do, not from themselves but from the Lord, for they look to Him as the one and only Source of all things, and to His kingdom as the community whose welfare is to be considered. This is what is meant by the Lord’s words,

Seek ye first the kingdom of God and His justice, and all things shall be added unto you. Matt. vi. 33.

[3] To seek His justice is to seek His good.# Those who in the world love their country’s good more than their own, and their neighbour’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 takes the place of their country. Also, those who love to do good to others, not for the sake of self but for the sake of good, love the neighbour, for in heaven good is the neighbour.## All such are in the Grand Man, that is, in heaven.
# Justice in the Word is predicated of good, and judgment of truth, and hence to do justice and judgment is to do what is good and true (n. 2235, 9857).
## In the highest sense the Lord is the neighbour, and hence to love the Lord is to love that which is from Him, because He Himself is in everything that is from Him; thus good and truth (n. 2425, 3419, 6706, 6711, 6819, 6823, 8123).
Therefore, all good which is from the Lord is the neighbour, and to will and to do that good is to love the neighbour (n. 5026, 10336).

65. Since the whole heaven resembles one man and is a Divine spiritual man in the greatest form in its very likeness, so heaven, like a man, is arranged into members and parts which are similarly named. Moreover, angels know in what member this or that society is. This society, they say, is in the head or a certain province of the head, another in the breast or a certain province of the breast, that, in the loins or a certain province of the loins, and so forth. In general, the highest or third heaven forms the head down to the neck, the middle or second heaven forms the breast down to the loins and knees, the lowest or first heaven forms the feet down to the soles and also the arms down to the fingers, for the arms and hands are the ultimates of a man, although at the sides. This again makes it evident why there are three heavens.

66. The spirits who are beneath heaven are greatly astonished when they hear and see that heaven is not only above but below, for they have the same idea and belief as men have in the world, that heaven is above only. For they do not know that the position of the heavens is like that of the members, organs, and viscera in man, some of which are above and some below, or like the position of the parts in any one of the members, organs and viscera, some of which are within and some without. Hence they have confused notions about heaven.

67. These things about heaven being the Grand Man have been set forth because without that knowledge in advance the things about heaven which follow cannot be at all comprehended. Nor without it can one have any clear idea about the form of heaven, the conjunction of the Lord with heaven, the conjunction of heaven with man, the influx of the spiritual world into the natural, or indeed any idea at all about correspondence- subjects to be treated of in order in what now follows. The above has therefore been premised to throw some light on these subjects.

68. ANY ONE SOCIETY IN THE HEAVENS RESEMBLES ONE MAN

I have frequently been permitted to see that each society of heaven resembles one man and is in the likeness of a man. There was a society into which many who knew how to feign themselves angels of light had insinuated themselves. They were hypocrites. When these were being separated from the angels, I saw that the entire society appeared at first like a single indistinct body, then by degrees in a human form but still indistinctly, and at last, clearly as a man. Those who were in that man and made up the man were such as were in the good of that society. The others who were not in the man and did not make up the man were hypocrites. The latter were cast out, the former retained. Thus a separation was effected. Hypocrites are those who talk well and do well but regard themselves in everything. They talk as do the angels about the Lord, about heaven, love and heavenly life, and they also act rightly that they may appear to be such as they are in speech, but they think otherwise, believe nothing and wish good to none but themselves. Their doing good is for the sake of self, or if for the sake of others, it is in order to be seen and thus still for the sake of self.

69. I have also been permitted to see that an entire angelic society, when the Lord manifests Himself as present, appears as a one in the human form. There was visible on high, towards the east, something like a cloud, from dazzling white becoming led, with little stars round about, which were descending; by degrees as it descended, it became brighter and at last was seen in a perfect human form. The little stars round about the cloud were angels, who so appeared by virtue of light from the Lord.

70. It ought to be known that, whenever all in one society of heaven appear together as one, it is in the likeness of a man, yet no one society is just such a man as another. They differ from one another like the faces of individuals of one family, for the reason given above (n. 47), that is, they vary in accordance with the varieties of the good in which they are, and this determines their form. The societies of the inmost or highest heaven and in the centre of it appear in the most perfect and most beautiful human form.

71. It is worthy of mention that the more there are in one society of heaven, all acting as one, the more perfect is its human form, for variety arranged in a heavenly form is what makes perfection, as was shown above (n. 56) and variety results from plurality. Moreover, every society of heaven increases in number from day to day and as it increases, it becomes more perfect. Thus not only does the society become more perfect, but also heaven in general because it is made up of societies. As heaven gains in perfection by increase of numbers, it is evident how mistaken are those who believe that heaven may be closed by becoming full. For the opposite is true, that it is never closed but is perfected by greater and greater fulness. Therefore, the angels wish for nothing more than to have new angel guests come to them.

72. Each society, when it appears as one whole, is in the likeness of a man for the reason that heaven as a whole so appears, as may be seen in the preceding section. Moreover, in the most perfect form such as that of heaven is, there is likeness of the parts with the whole, and of lesser parts with the greatest. The lesser forms and parts of heaven are the societies of which it consists which also are heavens in lesser form, as may be seen above (n. 51-58). This likeness is continuous throughout because in the heavens the goods of all are from one love, thus from one origin. The one love which is the origin of the good of all in heaven is love to the Lord from the Lord. It is from this that the entire heaven in general, any one society less generally, and each angel in particular is a likeness of the Lord. What has been further said on this matter may be seen above (n. 58).

sRef Rev@21 @17 S0′ 73. THEREFORE EACH ANGEL IS IN A COMPLETE HUMAN FORM

In the two preceding sections it has been shown that heaven in its whole complex resembles one man, as does any one society in heaven. From the sequence of reasons there set forth, it follows that this is equally true of each angel. As heaven is man in the greatest form, and a society of heaven in a less form, so is an angel in the least form. For, in the most perfect form such as that of heaven is, there is a likeness of the whole in the part and of the part in the whole. This is the case for the reason that heaven is a communion, for it communicates all it has with each one, and each one receives all he has from that communion. An angel is a receptacle, and by virtue of this, a heaven in least form, as was also shown above in the appropriate section. A man, too, so far as he receives heaven, is also a receptacle, a heaven and an angel (see above n. 57). This is described in the Revelation as follows,

He measured the wall of the holy Jerusalem, a hundred and forty-four cubits, the measure of a man, that is of an angel. Rev. xxi. 17.

“Jerusalem”# there is the Lord’s Church, and, in a higher sense, heaven; the “wall”## is the truth that is a defence against the assault of falsities and evils; the “hundred and forty-four” are all truths and goods in the complex;### the “measure”#### is the quality; a “man” is one in whom are all goods and truths in general and particular, that is, in whom is heaven, and as it is from these that an angel also is a man, it is said, the “measure of a man” which is that of an angel. This is the spiritual sense of the words. Without that sense, who could understand that the wall of the Holy Jerusalem is the measure of a man, that is, of an angel?#####
# “Jerusalem” is the Church (n. 402, 3654, 9166).
## A “wall” is truth defending against the assault of falsities and evils (n. 6419).
### “Twelve” stands for 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 144 comes from 12 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 in respect of truth and good (n. 3104, 9603).
##### In regard to the spiritual or internal sense of the Word see the explanation of THE WHITE HORSE in the Apocalypse, and the Appendix to THE HEAVENLY DOCTRINE.

74. Now let us turn to experience. That angels are human forms or men has been seen by me a thousand times. I have talked with them as man with man, sometimes with one, sometimes with several together, and I have seen nothing whatever in their form different from that of man. Sometimes I have marvelled at their being such. Lest this might be said to be a delusion or a vision of fancy, I have been permitted to see them when I was fully awake, in possession of all my bodily senses, and in a state of clear perception. Indeed, I have quite often told them that men in the Christian world are in such blind ignorance about angels and spirits as to believe them to be minds without form, even pure thoughts, of which they have no idea except as something ethereal in which there is some vitality. Because they thus ascribe to them nothing human except a thinking faculty, they believe that, having no eyes they see not, having no ears they hear not, and having no mouth or tongue they speak not. [2] To this the angels replied that they are aware that such a belief is held by many in the world, and is prevalent among the learned and also, to their amazement, among the clergy. The reason, they said, is that the learned who were the leaders and first propounded such an idea about angels and spirits, thought about them from the sense impressions of the external man, and that men who think from those, and not from interior light and the general idea implanted in everyone, can do no other than invent such notions, since the sense impressions of the external man take in only what belongs to nature, and nothing above nature, thus nothing whatever of the spiritual world.# From these leaders as guides, this falsity of thought about angels extended to others who did not think from themselves but from the thoughts of their leaders. Those who first form their thoughts from others, make that thought their belief, and afterwards view it with their understanding, cannot easily recede from it and so, for the most part, acquiesce in confirmation of it. [3] The angels said, furthermore, that the simple in faith and heart do not have this idea about angels but have an idea of them as men of heaven, for the reason that they have not extinguished, by erudition, what is implanted in them from heaven, neither do they apprehend anything without a form. For a like reason, angels in churches, whether sculptured or painted, are always depicted as men. In respect of what is implanted from heaven they said that it is the Divine flowing into such as are in the good of faith and life.
# Unless man is raised above the sensual impressions of the external man he has very little wisdom (n. 5089).
The wise man thinks above these sensual impressions (n. 5089, 5094).
When man is raised above these, he comes into clearer light, and finally into heavenly light (n. 6183, 6313, 6315, 9407, 9730, 9922).
Elevation and withdrawal from these was known to the ancients (n. 6313).

75. From all my experience which is now of several years, I can declare and avow that angels as to their form are wholly men, having faces, eyes, ears, bodies, arms, hands and feet, and that they see and hear one another and talk together. In a word, they lack nothing at all that a man has, except that they are not clothed over all with a material body. I have seen them in their own light which exceeds by many degrees the noonday light of the world, and in that light all their features were seen more distinctly and clearly than the faces of men on the earth. It has also been granted me to see an angel of the inmost heaven. He had a more radiant and resplendent face than the angels of the lower heavens. I observed him attentively, and he had a human form in all perfection.

sRef 2Ki@6 @17 S0′ 76. It ought to be known, however, that angels cannot be seen by a man through the eyes of his body but through the eyes of the spirit within him,# because this is in the spiritual world, while all things of the body are in the natural world. Like sees like from being alike. Besides, as everyone knows, the bodily organ of sight which is the eye is so gross as to be unable even to see, except through magnifying glasses, the smaller things of nature; still less then can it see the things that are above the sphere of nature such as are all things in the spiritual world. But these things may be seen by a man when he is withdrawn from the sight of the body, and the sight of his spirit is opened. This takes place instantly whenever it pleases the Lord that these things should be seen. In that case, the man does not know but that he is seeing them with his bodily eyes. Angels were seen in this way by Abraham, Lot, Manoah and the Prophets. Thus, too, was the Lord seen by the disciples after the resurrection, and angels have been seen by me in the same way. Because the Prophets saw in this way, they were called “seers”, and were said “to have their eyes opened” 1 Sam. ix. 9, Num. xxiv. 3, and enabling them to see thus was called “opening their eyes” as with Elisha’s lad of whom we read,

Elisha prayed and said, Jehovah, I pray Thee, open his eyes that he may see; and when Jehovah opened the eyes of his young man, behold, he saw that the mountain was full of horses and chariots of fire round about Elisha. 2 Kings vi. 17.
# Man, as to his interiors, is a spirit (n. 1594); and the spirit is the man himself, for the body lives from the spirit (n. 447, 4622, 6054).

77. Upright spirits, with whom I have spoken on this matter, have been grieved at heart that there should be such ignorance within the Church about the condition of heaven, and about spirits and angels, and, in their displeasure, they charged me to declare that they are not minds without a form, nor ethereal breaths, but are men in very likeness, and that they see, hear and feel as fully as those who are in the world.#
# Every angel, because he is a recipient of Divine order from the Lord, is in a human form, perfect and beautiful according to the measure of the reception (n. 322, 1880, 1881, 3633, 3804, 4622, 4735, 4797, 4985, 5199, 5530, 6054, 9879, 10177, 10594).
Divine Truth is that by which order is effected, but the Divine Good is the essential of order (n. 2451, 3166, 4390, 4409, 5232, 7256, 10122, 10555).

78. IT IS FROM THE LORD’S DIVINE HUMAN THAT HEAVEN AS A WHOLE AND IN PART RESEMBLES A MAN

That it is from the Lord’s Divine Human that heaven as a whole and in part resembles a man, follows as a conclusion from all that has been stated and shown in the preceding sections, for in them it has been shown,

(1) That the Lord is the God of heaven.
(2) That it is the Divine of the Lord that makes heaven.
(3) That heaven consists of innumerable societies, and that any one society is a heaven in lesser form, and each angel in the least form.
(4) That the entire heaven, as one whole, resembles one man.
(5) That each society in the heavens also resembles one man.
(6) That therefore each angel is in a complete human form.

All this leads to the conclusion that the Divine because It makes heaven is Human in form. That this Divine is the Divine Human of the Lord can be seen still more clearly, because in a compendium, from passages from ARCANA CAELESTIA which have been brought together and added as a corollary [to this section]. That the Lord’s Human is Divine, and that it is not true that His Human is not Divine as is believed within the Church, may be seen from the same extracts, and also from the DOCTRINE* OF THE HOLY JERUSALEM towards the end where it treats of the Lord.
* This refers to the work, THE NEW JERUSALEM AND ITS HEAVENLY DOCTRINE. Ed.

79. That this is true has been proved to me by much experience, about which something will now be said. All the angels who are in the heavens never perceive the Divine in any other than a human form, and what is wonderful, those in the higher heavens are unable to think of the Divine in any other way. The necessity of their thinking in this way comes from the Divine Itself which inflows, and also from the form of heaven in accordance with which their thoughts extend around. For, every thought that an angel has, is extended into heaven, and he has intelligence and wisdom in accordance with that extension. It is in consequence of this that all in heaven acknowledge the Lord, because there is no Divine Human except in Him. Not only have I been told all this by angels, but when elevated into the inner sphere of heaven, I have been enabled also to perceive it. From this it is evident that the wiser the angels are, the more clearly do they perceive this truth; and it is as a result of this that the Lord appears to them. For the Lord appears in a Divine angelic form which is Human to those who acknowledge and believe in a visible Divine, but not to those who believe in an invisible one. For the former can see their Divine, but the latter cannot see theirs.

80. Because the angels have no perception of an invisible Divine, which they call a Divine devoid of form, but perceive a visible Divine in Human form, they are accustomed to say that the Lord alone is Man, and that they are men from Him, each one being a man in the measure of his reception of the Lord. By receiving the Lord they mean receiving the good and truth which are from Him, since the Lord is in His good and in His truth. This they call wisdom and intelligence. Everyone knows, they say, that it is intelligence and wisdom that make a man, and not a face without these. The truth of this is evident from the appearance of the angels of the interior heavens, for they, being in good and truth from the Lord, and consequently in wisdom and intelligence, are in the most beautiful and perfect human form, while the angels of the lower heavens are in a human form of less perfection and beauty. In hell, the reverse is the case. Those who are there appear in the light of heaven hardly as men, but as monsters. For they are in evil and falsity and not in good and truth, and so are in the opposites of wisdom and intelligence. For this reason, their life is not called life, but spiritual death.

sRef John@15 @9 S0′ sRef John@15 @7 S0′ sRef John@15 @10 S0′ sRef John@15 @8 S0′ sRef John@15 @4 S0′ sRef John@15 @5 S0′ sRef John@15 @6 S0′ 81. Because from the Divine Human of the Lord heaven as a whole and in part resembles a man, the angels therefore say that they are in the Lord, and some that they are in His body, meaning that they are in the good of His love. This the Lord Himself teaches, saying,

Abide in Me and I in you. As the branch cannot bear fruit of itself except it abide in the vine, so neither can ye, except ye abide in Me, . . . For without Me, ye can do nothing.. . . Continue ye in My love. If ye keep My Commandments ye shall abide in My love. John xv. 4-10.

82. Such being the perception of the Divine in the heavens, there is implanted in every man who receives any influx from heaven the faculty to think of God in a human shape. The ancients thus thought of Him, and the people of to-day do so also, both within and outside the Church. The simple see Him in thought as the Ancient One in radiance. But this implanted faculty has been extinguished in all those who, by their self- intelligence and by a life of evil, have driven away the influx from heaven. Those who have extinguished this implanted faculty by self-intelligence desire an invisible God, while those who have extinguished it by a life of evil desire no God. Neither of these are aware that such an implanted faculty is given, because it does not operate with them. Yet it is the very heavenly Divine which primarily inflows from heaven into man, because man has been born for heaven, and no one comes into heaven without an idea of the Divine.

83. For this reason, he who has no idea of heaven, that is, no idea of the Divine from Whom heaven exists, cannot be raised to the first threshold of heaven. As soon as he comes to it, a resistance and a strong repulsion is perceived. This is because in his case the interiors which should have been receptive of heaven, have been closed on account of their not being in the form of heaven. Indeed, the nearer he comes to heaven, the more tightly are his interiors closed up. Such is the lot of those within the Church who deny the Lord, and of those who, like the Socinians, deny His Divinity. The lot of those, however, who have been born outside the Church and who are ignorant of the Lord because they do not have the Word, will be seen in the pages that follow.

sRef John@5 @37 S0′ 84. That the ancient peoples had an idea of the Divine as Human is confirmed from the manifestations of the Divine to Abraham, Lot, Joshua, Gideon, Manoah and his wife, and others. They saw God as a Man, but yet 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 others is evident from the Lord’s words:

No one hath seen the Father, nor His shape, and no one hath heard His voice. John i. 18; v. 37.

85. But, that God is Man can scarcely be comprehended by those who judge all things from the sense-experiences of the external man. For the sensual man can think of the Divine only from the world and the things that are therein, thus of a Divine and Spiritual Man in the same way as of a corporeal and natural man. From this he concludes that, if God were a man He would be as large as the universe, and if He ruled heaven and earth it would be done through many, after the manner of kings in the world. If told that in heaven there is no extension of space as in the world, he would not in the least comprehend. For he who thinks from nature and its light only, never thinks otherwise than from an extension such as there is before his eyes. But they are completely deceived when they think in this way about heaven. The extension there is not like extension in the world. In the world, extension is determinate and thus measurable, but in heaven it is not determinate and therefore not measurable. What, however, extension in heaven is, will be seen in the pages to follow in connection with space and time in the spiritual world. Besides, everyone knows how far the sight of the eye extends, namely, to the sun and stars which are so remote. Whoever thinks more deeply knows that the internal sight, which is that of thought, has a still wider extension and therefore that a still more interior sight must extend even more widely. What, then, must not the Divine sight be which is the inmost and highest of all? Because thoughts are capable of such extension, all things of heaven are communicated with everyone there, so too are all things of the Divine which makes heaven and fills it-as has been shown in the preceding sections.

86. Those in heaven were amazed that men believe themselves intelligent, who, in thinking of God, think of something invisible, that is, incomprehensible under any form, and that they call those who think differently, unintelligent and simple, when yet the reverse is the case. They say if those who thus believe themselves to be intelligent were to examine themselves, would they not see nature as God-some, nature as it is before their eyes, others, the invisible side of nature? And further, are they not so blind that they know not what God is, what an angel is, or a spirit, or their soul which is to live after death, what the life of heaven with man and many other things that are matters of intelligence? Yet, those they call simple know all these things in their way, having an idea of their God that He is the Divine in a Human form, of an angel that he is a heavenly man, of their soul that it is to live after death, that it is like an angel, and of the life of heaven with man that it is to live in accordance with the Divine precepts. These are the ones whom angels call intelligent and fitted for heaven, but the others, on the contrary, not intelligent.

[2] COLLECTED EXTRACTS FROM THE ARCANA CAELESTIA RELATING TO THE LORD AND HIS DIVINE HUMAN.

The Lord had the Divine from His very conception (n. 4641, 4963, 5041, 5157, 6716, 10125).
The Lord alone had a Divine seed (n. 1438).
His soul was Jehovah (n. 1999, 2004, 2005, 2018, 2025).
Thus the Lord’s inmost was the Divine Itself, while the clothing was from the mother (n. 5041).
The Divine Itself was the Being (Esse) of the Lord’s life, and from this the Human afterwards went forth and became the existing (Existere) from that Being (Esse) (n. 3194, 3210, 10269, 10738).

[3] Within the Church where the Word is and by it the Lord is known, the Lord’s Divine ought not to be denied, nor the Holy that goes forth from Him (n. 2359).
Those within the Church who do not acknowledge the Lord have no conjunction with the Divine; but it is otherwise with those outside the Church (n. 10205).
The essential of the Church is to acknowledge the Lord’s Divine and His union with the Father (n. 10083, 10112, 10370, 10730, 10738, 10816-10820).

[4] The glorification of the Lord is treated of in the Word in many passages (n. 10828).
And in the internal sense of the Word everywhere (n. 2249, 2523, 3245).
The Lord glorified His Human, but not the Divine, since this in Itself was glorified (n. 10057).
The Lord came into the world to glorify His Human (n. 3637, 4287, 9355).
The Lord glorified His Human by means of the Divine love that was in Him from conception (n. 4727).
The Lord’s love towards the entire 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 (n. 4180, 10019, 10152, 10655, 10659, 10828).
Otherwise the whole human race world have perished in eternal death (n. 1676).
The state of the Lord’s glorification and humiliation (n. 1785, 1999, 2159, 6866).
Glorification in respect of the Lord is the uniting of His Human with the Divine; and to glorify is to make Divine (n. 1603, 10053, 10828).
When the Lord glorified His Human He put off everything human that was from the mother, until at last He was not her son (n. 2159, 2574, 2649, 3036, 10830).

[5] The Son of God from eternity was the Divine truth in heaven (n. 2628, 2798, 2803, 3195, 3704).
When the Lord was in the world He also made His Human, Divine Truth from the Divine Good that was in Him (n. 2803, 3194, 3195, 3210, 6716, 6864, 7014, 7499, 8127, 8724, 9199).
The Lord then arranged all things in Himself [apud Se] into a heavenly form, which is in accord with Divine truth (n. 1928, 3633).
For this reason the Lord was called the Word, which is Divine Truth (n. 2533, 2813, 2859, 2894, 3393, 3712).
The Lord alone had perception and thought from Himself, and above all angelic perception and thought (n. 1904, 1914, 1919).
The Divine Truth which was Himself, the Lord united with Divine Good which was in Him (n. 10047, 10052, 10076).
The union was reciprocal (n. 2004, 10067).

[6] In passing out of the world the Lord also made His Human Divine good (n. 3194, 3210, 6864, 7499, 8724, 9199, 10076).
This is what is meant by His coming forth from the Father and returning to the Father (n. 3194, 3210).
Thus He became one with the Father (n. 2751, 3704, 4766).
Since that union Divine truth goes forth from the Lord (n. 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398).
How Divine truth goes forth, illustrated (n. 7270, 9407).
It was from His own power that the Lord united the Human with the Divine (n. 1616, 1749, 1752, 1813, 1921, 2025, 2026, 2523, 3141, 5005, 5045, 6716).
It can be confirmed from this that the Lord’s Human was not like the human of another man, because it had been conceived from the Divine Itself (n. 10125, 10826).
His union with the Father, from Whom was His soul, was not as between two persons, but as between soul and body (n. 3737, 10824).

[7] The most ancient people could not worship the Divine Being (Esse), but could worship only the Divine Existing (Existere), which is the Divine Human; therefore the Lord came into the world in order to become the Divine Existere from the Divine Esse (n. 4687, 5321).
The ancients acknowledged the Divine because He appeared to them in a human form, and this was the Divine Human (n. 5110, 5663, 6845, 10737).
The Infinite Being (Esse) could flow into heaven with the angels and with men only by means of the Divine Human (n. 1676, 1990, 2016, 2034).
In heaven no other Divine than the Divine Human is perceived (n. 6475, 9303, 10067, 10267).
The Divine Human from eternity was the Divine truth in heaven and the Divine passing through heaven; thus it was the Divine Existing (Existere) which afterwards in the Lord became the Divine Being (Esse) per Se, from which is the Divine Existere in heaven (n. 3061, 6280, 6880, 10579).
What the state of heaven was before the Lord’s coming (n. 6371-6373).
The Divine was not perceptible except when it passed through heaven (n. 6982, 6996, 7004).

[8] The inhabitants of all the earths worship the Divine under a human form, that is, the Lord (n. 6700, 8541-8547, 10736-10738).
They rejoice when they hear that God actually became Man (n. 9361).
The Lord receives all who are in good and who worship the Divine under a human form (n. 9359).
God cannot be thought of except in human form; and what is incomprehensible does not fall into any idea, so neither into belief (n. 9359, 9972).
Man is able to worship that of which he has some idea, but not that of which he has no idea (n. 4733, 5110, 5663, 7211, 10067, 10267).
Therefore the Divine is worshipped under a human form by most of the inhabitants of the entire globe, and this is the effect of influx from heaven (n. 10159).
All who are in good in regard to their life, when they think of the Lord, think of the Divine Human, and not of the Human separate from the Divine; it is otherwise with those who are not in good in regard to their life (n. 2326, 4724, 4731, 4766, 8878, 9193, 9198).
In the Church at this day those who are in evil in regard to their life, and those who are in faith separate from charity, think of the Human of the Lord apart from the Divine, and do not even comprehend what the Divine Human is-why they do not (n. 3212, 3241, 4689, 4692, 4724, 4731, 5321, 6872, 8878, 9193, 9198).
The Lord’s Human is Divine because it is from the Being (Esse) of the Father, and this was His soul-illustrated by a father’s likeness in children (n. 10269, 10372, 10823).
Also because it was from the Divine love, which was the very Being (Esse) of His life from conception (n. 6872).
Every man is such as his love is, and is his love (n. 6872, 10177, 10284).
The Lord made all His Human, both internal and external, Divine (n. 1603, 1815, 1902, 1926, 2083, 2093).
Therefore, differently from any man, He rose again as to His whole body (n. 1729, 2083, 5078, 10825).

[9] That the Lord’s Human is Divine is acknowledged from His omnipresence in the Holy Supper (n. 2343, 2359).
Also from His transfiguration before His three disciples (n. 3212).
Also from the Word of the Old Testament, in that He is called God (n. 10154); and is Jehovah (n. 1603, 1736, 1815, 1902, 2921, 3035, 5110, 6281, 6303, 8864, 9194, 9315).
In the sense of the letter a distinction is made between the Father and the Son, that is, between Jehovah and the Lord, but not in the internal sense of the Word, in which the angels of heaven are (n. 3035).
In the Christian world the Lord’s Human has been declared not to be Divine; this was done in a council for the pope’s sake; that he might be acknowledged as the Lord’s vicar (n. 4738).


[10] Christians were examined in the other life in regard to their idea of one God, and it was found they held an idea of three gods (n. 2329, 5256, 10736-10738, 10821).
A Divine Trinity or Trine in one Person, thus one God, is conceivable, but not a Trinity 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, which is the Son, and the Divine going forth, which is the Holy Spirit and this Divine trine is a One (n. 2149, 2156, 2288, 2319, 2329, 2447, 3704, 6993, 7182, 10738, 10822, 10823).
The Lord Himself teaches that the Father and He are One (n. 1729, 2004, 2005, 2018, 2025, 2751, 3704, 3736, 4766); also that the Holy
Divine goes forth from Him and is His (n. 3969, 4673, 6788, 6993, 7499, 8127, 8302, 9199, 9228, 9229, 9264, 9407, 9818, 9820, 10330).

[11] The Divine Human flows into heaven and makes heaven (n. 3038).
The Lord is the all in heaven and is the life of heaven (n. 7211, 9128).
The Lord dwells in what is His own with the angels (n. 9338, 10125, 10151, 10157).
Consequently those who are in heaven are in the Lord (n. 3637, 3638).
The Lord’s conjunction with angels is in accordance with their reception of the good of love and charity from Him (n. 904, 4198, 4205, 4211, 4220, 6280, 6832, 7042, 8819, 9680, 9682, 9683, 10106, 10810).
The entire heaven has reference to the Lord (n. 551, 552).
The Lord is the common centre of heaven (n. 3633, 3641).
All in heaven turn themselves to the Lord, Who is above the heavens (n. 9828, 10130, 10189).
Nevertheless angels do not turn themselves to the Lord, but the Lord turns them to Himself (n. 10189).
It is not a presence of angels with the Lord, but the Lord’s presence with angels (n. 9415).
In heaven there is no conjunction with the Divine Itself, but conjunction with the Divine Human (n. 4211, 4724, 5663).


[12] Heaven corresponds to the Divine Human of the Lord; consequently heaven in general is as a single man, and for this reason heaven is called the Grand Man (n. 2996, 2998, 3624-3649, 3741-3745, 4625).
The Lord is the Only Man, and those only are men who receive the Divine from Him (n. 1894).
So far as they receive are they men and images of Him (n. 8547).
Therefore angels are forms of love and charity in human form, and this from the Lord (n. 3804, 4735, 4797, 4985, 5199, 5530, 9879, 10177).



[13] The entire heaven is the Lord’s (n. 2751, 7086).
He has all power in the heavens and on earth (n. 1607, 10089, 10827).
As the Lord rules the whole heaven He also rules all things depending thereon, thus all things in the world (n. 2025, 2026, 4523, 4524).
The Lord alone has the power to remove the hells, to withhold from evils, and to hold in good, thus to save (n. 10019).

87. THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN WITH ALL THINGS OF MAN

At the present day it is not known what correspondence is. There are several reasons for this. The chief one is that man has withdrawn himself from heaven by the love of self and the world. For he who loves himself and the world above all things regards only worldly things because they are pleasing to the external senses and gratify his inclination, and he does not regard spiritual things because they are pleasing to the internal senses and gratify the mind. Therefore he casts these aside, saying that they are too high to think about. The case was different with the ancient peoples. To them the knowledge of correspondences was the chief of all knowledges. By means of it they also derived intelligence and wisdom, and, by means of it, those who were of the Church had communication with heaven, for the knowledge of correspondence is an angelic knowledge. The most ancient people, who were celestial men, thought from correspondence itself, like the angels. So they also spoke with angels, and so the Lord was frequently seen by them and instructed them. But at the present day, that knowledge has been so completely lost that it is not known what correspondence is.#
# How far the knowledge of correspondences excels other knowledges (n. 4280).
The knowledge of correspondences was the chief knowledge of the ancient people; but at the present day it is wholly forgotten (n. 3021, 3419, 4280, 4749, 4844, 4964, 4966, 6004, 7729, 10252).
The knowledge of correspondences flourished among the Orientals and in Egypt (n. 5702, 6692, 7097, 7779, 9391, 10407).

88. Since, then, without a perception of what correspondence is, it is impossible for anything to be known clearly about the spiritual world, or of its influx into the natural world, or even of what the spiritual is in relation to the natural, or anything with clearness about the spirit of man which is called the soul and of its operation into the body, or yet of the state of man after death, it is necessary, therefore, to explain what correspondence is and what is its nature. So also is the way prepared for what is to follow.

89. First, it will be stated what correspondence is. The whole natural world corresponds to the spiritual world, not only the natural world in general but also in every particular. Therefore, whatever in the natural world comes into existence from the spiritual world is said to be in correspondence with it. It must be known that the natural world comes into existence and continues in existence from the spiritual world, precisely like an effect from its effecting cause. By the natural world is meant everything in its whole extent that is under the sun, receiving heat and light from it; and all things that continue in existence therefrom belong to that world. But the spiritual world is heaven, and all things in the heavens belong to that world.

90. Since man is both a heaven and a world in least form after the image of the greatest (see above n. 57), there is, therefore, with him both a spiritual and a natural world. Interior things which belong to his mind and relate to the understanding and the will, make his spiritual world, while exterior things which belong to his body and relate to its senses and actions make his natural world. Consequently, whatever in his natural world, that is, in his body and its senses and actions, comes into existence from his spiritual world, that is, from his mind and its understanding and will, is said to be a correspondence thereof.

91. What correspondence is, may be seen from the human face. In a face which has not been taught to dissemble, all the affections of the mind come to view in a natural form as in their image. This is why the face is said to be the index of the mind; that is, it is man’s spiritual world presented in his natural world. In the same way, the things pertaining to the understanding present themselves in speech, and those pertaining to the will present themselves in the movements of the body. All things, therefore, that are done in the body, whether in the face, in speech or in bodily movements, are called correspondences.

92. From these observations may also be seen what the internal man is and what the external man. Namely, the internal is what is called the spiritual man, and the external, what is called the natural man; also that the one is distinct from the other as heaven is from the world; and further, that all things that take place and come into existence in the external or natural man, take place and come into existence from the internal or spiritual.


93. The foregoing has been said about the correspondence of man’s internal or spiritual with his external or natural. But, in the pages now following, the correspondence of the whole heaven with every part of man is now to be treated of.

94. It has been shown that the entire heaven resembles one man, and that it is a man in image, and is therefore called the Grand Man. It has also been shown that the angelic societies of which heaven consists are accordingly arranged as are the members, organs and viscera in a man. That is, some are in the head, some in the breast, some in the arms, and some in each particular part of those (see above n. 59-72). Consequently, the societies in any member there correspond to the same member in man, those in the head there corresponding to the head in man, those in the breast there to the breast in man, those in the arms there to the arms in man, and so on with all the rest. It is from this correspondence that man continues in existence, for he does so from no other source than heaven.

95. That heaven is distinguished into two kingdoms of which one is called the celestial, the other the spiritual kingdom, may be seen above in the relevant section. The celestial kingdom corresponds in general to the heart and to all things of the heart in the whole body, and the spiritual kingdom to the lungs and to all things of the lungs in the whole body. Likewise in man, heart and lungs form two kingdoms, the heart ruling there by means of arteries and veins, the lungs by means of the nerve and motor fibres, both together in every exertion and movement. So again in any one man, in his spiritual world called his spiritual man, there are two kingdoms, one of the will and the other of the understanding. The will rules by means of affections of good, and the understanding by means of affections of truth. These kingdoms indeed correspond to the kingdoms of the heart and the lungs in the body. It is the same in the heavens. The celestial kingdom is the voluntary part of heaven, and the good of love rules there. The spiritual kingdom is the intellectual part of heaven and truth rules there, all this corresponding to the functions of the heart and lungs in man. It is on account of this correspondence that, in the Word, the heart signifies the will and also the good of love, and the breath of the lungs signifies the understanding and the truth of faith. For the same reason, affections are ascribed to the heart although they are neither in it nor derived from it.#
# The correspondence of the heart and lungs with the Grand Man, which is heaven, from experience (n. 3883-3896).
The heart corresponds to those in the celestial kingdom, and the lungs to those in the spiritual kingdom (n. 3885-3887).
There is in heaven a pulse like that of the heart, and a respiration like that of the lungs but interior (n. 3884, 3885, 3887).
There the pulse of the heart varies in conformity with states of love, and the respiration in conformity with states of charity and faith (n. 3886, 3887, 3889).
In the Word the “heart” means the will, and “from the heart” means from the will (n. 2930, 7542, 8910, 9113, 10336).
In the Word the “heart” also signifies love, and “from the heart” means from love (n. 7542, 9050, 10336).

96. The correspondence of the two kingdoms of heaven with the heart and lungs is the general correspondence of heaven with man. There is a less general correspondence with each one of his members, organs and viscera, the nature of which will also be noted. In the Grand Man, which is heaven, those in the head excel others in every good, for they are in love, peace, innocence, wisdom, intelligence and the consequent joy and happiness. These inflow into the head and into those things belonging to the head with a man, and correspond to them. In the Grand Man, which is heaven, those who are in the breast are in the good of charity and faith, and they, in like manner, inflow into the breast of man and correspond to it. Those, however, who in the Grand Man, or heaven, are in the loins and the organs devoted to generation are in conjugial love. Those in the feet are in the lowest good of heaven which is called spiritual natural good. Those in the arms and hands are in the power of truth from good. Those in the eyes are in understanding, those in the ears are in attention and obedience, those in the nostrils are in perception, those in the mouth and tongue are in the ability to converse from understanding and perception. Those in the kidneys are in truth, searching, separating and correcting. Those in the liver, pancreas and spleen are in various purifications of good and truth; and so with the rest. Those inflow into the like things of man and correspond to them. The influx of heaven is into the functions and uses of the bodily members; and since the uses are from the spiritual world they take on a form by means of such things as are in the natural world, and thus present themselves in effect. From this is correspondence.

97. For the same reason these members, organs and viscera have a like significance in the Word, for everything there has a meaning in accordance with correspondences. Thus the “head” signifies intelligence and wisdom, the “breast” charity, the “loins” conjugial love, the “arms” and “hands” the power of truth, the “feet” what is natural, the “eyes” understanding, the “nostrils” perception, the “ears” obedience, the “kidneys” the examination of truth; and so on.# Hence also, in common speech, it is usual to say of one who is intelligent and wise that he has a head, of one who is in charity that he is a bosom friend, of one who has perception that he is keen-scented, of one who is in intelligence that he is sharp-sighted, of one who is powerful that he is long-handed, of one who wills from love, that it is done from the heart. These and many other sayings in man’s speech are from correspondences. For such things are from the spiritual world although man does not know it.
# In the Word the “breast” signifies charity (n. 3934, 10081, 10087).
The “loins” and organs of generation signify conjugial love (n. 3021, 4280, 4462, 5050-5052).
The “arms” and “hands” signify the power of truth (n. 878, 3095, 4931-4937, 6947, 7205, 10019).
The “feet” signify the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952).
The “eye” signifies understanding (n. 2701, 4403-4421, 4523-4534, 6923, 9051, 10569).
The “nostrils” signify perception (n. 3577, 4624, 4625, 4748, 5621, 8286, 10054, 10292).
The “ears” signify obedience (n. 2542, 3869, 4523, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061).
The “kidneys” signify the scrutiny and correction of truth (n. 5380-5386, 10032).

98. That there is such a correspondence of all things of heaven with all things of man has been shown to me by much experience-by so much as to convince me of it as of an evident fact admitting of no doubt. But it is not necessary here to bring forward all that experience, nor does its abundance permit of so doing. It may be seen set forth in ARCANA CAELESTIA where correspondences, representations, the influx of the spiritual world into the natural world, and the intercourse of the soul and the body are treated of.#
# Concerning the correspondence of all the members of the body with the GRAND MAN, or heaven, generally and specifically, from experience (n. 3021, 3624-3649, 3741-3751, 3883-3896, 4039-4051, 4218-4228, 4318-4331, 4403-4421, 4527-4533, 4622-4633, 4652-4660, 4791-4805, 4931-4953, 5050-5061, 5171-5189, 5377-5396, 5552-5573, 5711-5727, 10030).
Concerning the influx of the spiritual world into the natural world, or of heaven into the world; and concerning the influx of the soul into all things of the body, from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626).
Concerning the intercourse between the soul and body from experience (n.
6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626).

99. Now although all bodily things of man correspond to all things of heaven, yet it is not in respect of his external form that man is an image of heaven but in respect of his internal form. For the interiors of man receive heaven and his exteriors receive the world. So far, therefore, as his interiors receive heaven, man is, in respect of them, a heaven in least form after the image of the greatest. But so far as his interiors do not receive heaven, he is not a heaven and an image of the greatest. Nevertheless, his exteriors which receive the world can be in a form in accordance with the order of the world and thus, variously beautiful. For outward beauty which pertains to the body is derived from parents and from formation in the womb, and is afterwards preserved by a general influx from the world. Hence it is that the form of one’s natural man differs greatly from the form of his spiritual man. Several times I have been shown what was the form of man’s spirit, and in some who were beautiful and charming in appearance the spirit was seen to be so deformed, black and monstrous that you would call it an image of hell, not of heaven; while in others not beautiful in outward form, there was a spirit beautifully formed, pure and angelic. Moreover, the spirit of man after death appears such as it was in the body when living in the world.

100. But correspondence extends far more widely than to man. For there is a correspondence of the heavens with one another. To the third or inmost heaven the second or middle heaven corresponds, and to the second or middle heaven the first or outermost heaven corresponds, and this corresponds to the bodily forms in man called his members, organs and viscera. Thus it is the bodily part of man in which heaven finally terminates, and upon which it stands firm upon its base. But this arcanum will be fully unfolded elsewhere.

101. A truth that must by all means be known is that all correspondence with heaven is with the Lord’s Divine Human, because heaven is from Him and He is heaven, as has been shown in previous sections. For if the Divine Human did not inflow into all things of the world, there would be neither angel nor man. From this, again, it is evident why the Lord became Man, and clothed His Divine with a Human from first to last. It was because the Divine Human which was the source of heaven before the Lord’s coming was no longer sufficient to sustain all things, for the reason that man, who is the foundation of the heavens, had weakened and destroyed order. The nature and quality of the Divine Human which was before the coming of the Lord, and what the condition of heaven was at that time, may be seen in collected extracts appended to the preceding section.

102. Angels are amazed when they hear that there are men who attribute all things to nature and nothing to the Divine, and who also believe that one’s body, into which so many wonders of heaven are gathered, is a product of nature. Still more are they amazed that the rational part of man is believed to be from nature, when, if men will but raise their minds a little, they can see that such things are from the Divine and not from nature, and that nature has been created simply for clothing the spiritual and for presenting it in a corresponding form in the ultimate of order. Such men they liken to owls which see in darkness, but in light see nothing.

103. THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE EARTH

What correspondence is has been told in the preceding section. It has also been shown there that each thing and all things of the animal* body are correspondences. The next step is to show that all things of the earth, and in general all things of the world, are correspondences.
* Animalis, derived from anima, the soul, and used in the sense of animate or living. Editor.

104. All things of the earth are distinguished into three kinds, called kingdoms, namely, the animal kingdom, the vegetable kingdom and the mineral kingdom. The things in the animal kingdom are correspondences in the first degree, because they live. The things in the vegetable kingdom are correspondences in the second degree, because they merely grow. The things in the mineral kingdom are correspondences in the third degree because they neither live nor grow. The correspondences in the animal kingdom are living creatures of various kinds, both those that walk and creep on the ground as well as those that fly in the air. These are not named specifically as they are well known. The correspondences in the vegetable kingdom are all things that grow and flourish in gardens, forests, fields and meadows. These, too, are not named as they are well known. The correspondences in the mineral kingdom are metals, more and less noble, stones, precious and not precious, earths of various kinds and also waters. Besides these, there are also the correspondences prepared from those by human activity for use, such as foods of every kind, clothing, homes, buildings and many other things.

105. The things above the earth as the sun, the moon, the stars, and also those in the atmospheres as clouds, mists, rain, lightning and thunder are likewise correspondences. Things resulting from the presence or absence of the sun, as light and shade, heat and cold are also correspondences as well as those that follow in succession therefrom, as the seasons of the year which are called spring, summer, autumn and winter, and the times of the day, morning, noon, evening and night.

106. In a word, all things that come into existence in nature, from the least to the greatest are correspondences.# They are correspondences because the natural world with all things belonging to it comes into existence and continues in existence from the spiritual world, and both worlds from the Divine. It is said to continue in existence also because everything continues in existence by virtue of that from which it comes into existence, for, continuing in existence is a perpetual coming into existence, and because not a thing can continue in existence from itself, but from something prior to itself, thus from the First. Therefore, if separated from that it would utterly perish and vanish.
# All things that are in the world and its three kingdoms correspond to the heavenly things that are in heaven, that is, the things in the natural world correspond to the things in the spiritual world (n. 1632, 1881, 2758, 2890-2893(?), 2987-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366, 4939, 5426, 5377, 5428, 5477, 9280).
By correspondences the natural world is conjoined to the spiritual world (n. 8615).
For this reason all nature is a theatre representative of the Lord’s kingdom (n. 2758, 2999, 3000, 3483, 4938, 4939, 8848, 9280).

107. Everything in nature that comes into existence and continues in existence from Divine order is a correspondence. The Divine good that proceeds from the Lord makes Divine order. It begins from Him, goes forth from Him through the heavens in succession into the world, and is terminated there in ultimates. The things that are there in accordance with order are correspondences. All things there which are good and perfect for use are in accordance with order, for all good is good according to use, while the form has relation to truth since truth is the form of good. For this reason all things which are in Divine order in the whole world and also partake of the nature of the world, have relation to good and truth.#
# All things in the universe, both in heaven and in the world, that are in
accordance with order, have reference to good and truth (n. 2451, 3166, 4390,
4409, 5232, 7256, 10122); and to the conjunction of both, in order to be any
thing (n. 10555).

108. That all things in the world come into existence from the Divine, and are clothed with such things in nature as enable them to exist there and perform a use, and thus to correspond, is clearly evident from individual things seen in both the animal and vegetable kingdoms. In both there are things that anyone, if he thinks interiorly, can see to be from heaven. For illustration a few things out of a countless number may be mentioned, first some things in the Animal Kingdom. Many people are aware what knowledge there is implanted as it were in every animal. Bees know how to gather honey from flowers, to build cells out of wax in which they store their honey and thus provide food for themselves and their own [hive] even for the coming winter. That a new generation may be born, their queen lays eggs, and the rest take care of them and cover them. The whole hive live under a certain form of government which all in the hive know by instinct. They preserve the working bees and cast out the drones, depriving them of their wings, besides other wonderful things which they have from heaven for the sake of use. For, throughout the world, their wax serves the human race for candles, and their honey for sweetening food. [2] And what happens in the case of caterpillars (vermiculus), the meanest creatures in the animal kingdom? They know how to get food from the juice of leaves suited to them, and afterwards at the appointed time to invest themselves with a covering and place themselves, as it were, in a womb and so hatch out an offspring of their own kind. Some are first changed into nymphs and chrysalides which spin threads; and this travail being over, they come forth clad with a different body and, furnished with wings, fly in the air as in their heaven. They celebrate marriages, lay eggs and provide for themselves a posterity. [3] Besides these specific instances, all creatures that fly in the sky know in general the food suitable for their nourishment, not only what it is but even where to find it. They know how to build nests for themselves, each species different from any other, to lay eggs in the nest, to sit upon them, hatch their young and feed them, and to turn them out of the home when they are able to be independent. They also know their enemies that they have to avoid and their friends with whom they may associate, and this from earliest infancy; not to mention the wonders in the eggs themselves in which all things lie ready in their order for the formation and nourishment of the embryo chick, besides innumerable other things. [4] Who, thinking from any rational wisdom, will ever say that these things are from any other source than the spiritual world to which the natural world is of service in wrapping around it a body that is derived from it or for presenting as an effect that which is spiritual in its cause? The beasts of the earth and the fowls of the air are born into all this knowledge while man, who is superior to them, is not. The reason is that animals are in the order of their life and have not been able to destroy what is in them from the spiritual world, because they have no rational [faculty]. Man, on the other hand, who thinks from the spiritual world, having perverted what is in him from that world by a life contrary to order, which his rational faculty has favoured, must needs be born into mere ignorance and afterwards be led back by Divine means into the order of heaven.

109. How the things of the Vegetable Kingdom correspond can be confirmed from many instances. For example, little seeds grow into trees, put forth leaves, produce flowers and then fruit, in which again they deposit seeds. These things take place in succession and exist together in an order so wonderful as to be indescribable in a few words. Volumes might be filled and yet there would be still deeper arcana, relating more closely to their uses, which knowledge would be unable to exhaust. Since these things, too, are from the spiritual world, or heaven, which is in the form of man, as has been shown above in the relevant section, so all the particulars in this kingdom have a certain relation to such things as are in man, as is well known to some in the learned world. It has been made clear to me by much experience that all things in this kingdom also are correspondences. For, often when I have been in gardens, and have been looking at the trees, fruits, flowers and vegetables there, I have observed their correspondences in heaven, and have spoken with those in whom these were, and have been taught whence and what they were.

110. To know, however, the spiritual things in heaven to which natural things in the world correspond is possible to no one at the present day except from heaven, since the knowledge of correspondences has now been entirely lost. But the nature of the correspondence of spiritual things with natural I would illustrate by some examples. The living creatures of the earth, in general, correspond to affections, gentle and useful creatures to good affections, fierce and useless ones to evil affections. In particular, cattle and their young correspond to the affections of the natural mind, sheep and lambs to the affections of the spiritual mind, while winged creatures, according to their species, correspond to the intellectual things of either mind#. For this reason, various animals, as cattle and their young, rams, sheep, she-goats, he-goats, he-lambs and she-lambs, also pigeons and turtle-doves were received for a sacred 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 things spiritual, and in heaven these were understood in accordance with correspondences. Moreover, animals according to their kinds and species, are affections, because they are living, and the life of each one is solely from, and in accordance with affection. Consequently, every animal has an innate knowledge in accord with its life’s affection. Man, too, is similar to animals as to his natural man. Therefore, he is compared to them in common speech. For example, if he is gentle he is called a sheep or a lamb, if fierce, a bear or wolf, if cunning, a fox or a serpent, and so on.
# From correspondence “animals” signify affections; mild and useful animals good affections, fierce and useless ones evil affections (n. 45, 46, 142, 143, 246, 714, 716, 719, 2179, 2180, 3519, 9280); illustrated by experience from the spiritual world (n. 3218, 5198, 9090).
Influx of the spiritual world into the lives of beasts (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, 6441); with a difference according to their genera and species, from experience in the spiritual world (n. 3219).

111. There is a like correspondence with the things in the vegetable kingdom. In general, a garden corresponds to heaven as to intelligence and wisdom, so that heaven is called the garden of God and paradise,# and by man the heavenly paradise. Trees, according to their species, correspond to the perceptions and cognitions of good and truth from which intelligence and wisdom come. For this reason, the ancient people who had a knowledge of correspondences, held their sacred worship in groves.## For the same reason, trees are so often mentioned in the Word, such as the vine, the olive, the cedar and others, and heaven, the Church and man are compared to them, and the good works they do are compared to fruits. Also the food derived from trees, especially from the grain harvests of the field, corresponds to affections of good and truth because these affections nourish the spiritual life, as earthly food### does the natural life. Hence, bread, in a general sense, corresponds to the affection of all good, because it is the food that, beyond other foods, sustains life and because by bread is meant all food. Indeed, it is on account of this correspondence that the Lord calls Himself the Bread of life, and that loaves of bread had a holy use in the Israelitish Church, for they were placed on the table in the tabernacle and were called the bread of faces (A.V. shew-bread). All the Divine worship that was performed by means of sacrifices and burnt-offerings was also termed bread. Moreover, because of this correspondence the most holy act of worship in the Christian Church is the Holy Supper in which bread and wine are given.#### From these few examples the nature of correspondence can be confirmed.
# From correspondence “a garden” and “a paradise” signify intelligence and wisdom (n. 100, 108);from experience (n. 3220).
All things that have a correspondence have in the Word the same significance (n. 2896, 2987, 2989, 2990, 2991, 3002, 3225).
## “Trees” signify perceptions and cognitions (n. 103, 2163, 2682, 2722, 2972, 7692).
For this reason the ancient people held Divine worship in groves under trees in accordance with their correspondence (n. 2722, 4552).
Influx of heaven into subjects of the vegetable kingdom, as into trees and plants (n. 3648).
### From correspondence “foods” signify such things as nourish the spiritual life (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 6277, 8562, 9003).
#### “Bread” signifies all the good which nourishes the spiritual life of man (n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545, 10686).
The bread, which was on the table in the tabernacle, had a like signification (n. 3478, 9545).
Sacrifices in general were called bread (n. 2165).
Bread involves all food (n. 2165); and thus it signifies all food, celestial and spiritual (n. 276, 680, 2165, 2177, 3478, 6118, 8410).

112. How the conjunction of heaven with the world is effected by means of correspondences, will also be told in a few words.

The Lord’s kingdom is a kingdom of ends which are uses, or what is the same thing, a kingdom of uses which are ends. On this account, the universe has been so created and formed by the Divine that uses may be everywhere clothed in such a way as to be presented in act or in effect, first in heaven and afterwards in the world, thus by degrees and successively down to the ultimates of nature. Hence it is evident that the correspondence of natural things with spiritual things, or of the world with heaven, is through uses and that uses conjoin. And the forms in which uses are clothed are correspondences and means of conjunction just to the extent that they are forms of uses. In nature, in its threefold kingdom, all things that come into existence in accordance with order are forms of uses, or effects formed from use for use, and this is why the things in nature are correspondences. With man, however, so far as he lives in accordance with Divine order, thus, so far as he is in love to the Lord and in charity towards the neighbour, to that extent, his actions are uses in form and are correspondences by means of which he is conjoined with heaven. To love the Lord and the neighbour means in general to perform uses.# Further, it ought to be known that man is the means by which the natural world is conjoined with the spiritual world, that is, man is the medium of conjunction; for in him there is a natural world and also a spiritual world (see above n. 57). Therefore, to the extent that man is spiritual, so far he is the medium of conjunction; but, to the extent that a man is natural and not spiritual, he is not a medium of conjunction. Nevertheless, apart from the mediation of man, Divine influx into the world and also into the things of the world pertaining to man, goes on, but not into man’s rational faculty.
# Every good has its delight as well as its quality from use and in accordance with use; therefore such as the use is, such is the good (n. 3049, 4984, 7038).
Angelic life consists in the goods of love and charity, that is, in performing uses (n. 454).
The Lord, and consequently the angels, look only, in regard to man, to ends, which are uses (n. 1317, 1645, 5854).
The Lord’s kingdom is a kingdom of uses that is, of ends (n. 454, 696, 1103, 3645, 4054, 7038).
Serving the Lord is performing uses (n. 7038).
Each thing and all things in man have been formed for use (n. 3626, 4104, 5189, 9297; also from use, that is, the use is prior to the organic forms in man through which the use is performed, because use is from the Lord’s influx through heaven (n. 4223, 4926).
Moreover, man’s interiors, which constitute his mind, when he grows to maturity are formed from use and for use (n. 1964, 6815, 9297).
Consequently man is such as are the uses with him (n. 1568, 3570, 4054, 6571, 6935, 6938, 10284).
Uses are the ends for the sake of which [man acts] (n. 3565, 4054, 4104, 6815).
Use is the first and the last, thus the all of man (n. 1964).

113. As all things that are in accordance with Divine order correspond to heaven, so all things contrary to Divine order correspond to hell. The things that correspond to heaven have relation to good and truth. Those things that correspond to hell have relation to evil and falsity.

114. Something will now be said about the knowledge of correspondences and its use. It was said above that the spiritual world, which is heaven, is conjoined to the natural world by means of correspondences. Therefore, by means of correspondences, communication with heaven is granted to man. For the angels of heaven do not think from natural things, as man does. Consequently, when man is in the knowledge of correspondences, he is able, in regard to the thoughts of his mind, to be together with the angels, and thus, as to his spiritual or internal man, to be conjoined with them. In order that there may be conjunction of heaven with man, the Word has been written by means of pure correspondences, for all things in it in general and particular are correspondences.# If man, therefore, were in the knowledge of correspondences, he would understand the Word as to its spiritual sense and would thereby be enabled to know arcana of which he sees nothing in the sense of the letter. For in the Word there is a literal sense and these is a spiritual sense. The literal sense consists of such things as are in the world, but the spiritual sense of such things as are in heaven, and since the conjunction of heaven with the world is by means of correspondences, therefore such a Word was given in which the details down to the least jot (iota) are in correspondence.##
# The Word has been written by means of pure correspondences (n. 8615).
By means of the Word man has conjunction with heaven (n. 2899, 6943, 9396, 9400, 9401, 10375, 10452).
## Concerning the spiritual sense of the Word see the little work on THE WHITE HORSE described in the Revelation.

115. I have been taught from heaven that the most ancient peoples on our earth, who were celestial men, thought from correspondences themselves, the natural things of the world before their eyes serving them as the means of thinking in this way. Being of such character, they were in fellowship with angels and spoke with them. Thus, through them heaven was conjoined to the world. For this reason, that period was called the Golden Age, of which it is said by ancient writers that the inhabitants of heaven dwelt with men and associated with them as friends with friends. But, after their times, there succeeded those who thought not from correspondences themselves but from a knowledge of correspondences, and there was then also a conjunction of heaven with man, but not so intimate. Their period is what is called the Silver Age. After this, there followed men who had some knowledge of correspondences but did not think from that knowledge, on account of their being in natural good and not, like those before them, in spiritual good. This period was called the Copper Age. After those times, men gradually became external, and finally corporeal, and then the knowledge of correspondences was completely lost, and with it a true idea of heaven and of the many things pertaining to heaven. It was also from correspondence that these ages were named from gold, silver and copper, because from correspondence# “gold” signifies the celestial good in which were the most ancient people; “silver” signifies the spiritual good in which were the ancient people after them; and “copper” signifies the natural good in which were the next posterity; while “iron” from which the last age was named signifies hard truth apart from good.
# “Gold”, from correspondence, signifies celestial good (n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881); and “silver” signifies spiritual good, or truth from a celestial origin (n. 1551, 1552, 2954, 5648); but “copper” signifies natural good (n. 425, 1551); and “iron” signifies truth in the ultimate of order, (n. 425, 426).

116. THE SUN IN HEAVEN

In heaven, neither the sun of the world nor anything from that sun is seen, because it is wholly natural. In fact, nature has its beginning from that sun and whatever is produced by means of it is called natural. But the spiritual, in which is heaven, is above nature and quite distinct from what is natural, nor is there communication between the two except by means of correspondences. What the distinction between them is may be understood from the things said before about degrees (n. 38), and what the communication is from the things said in the preceding two sections about correspondences.


117. Although the sun of the world is not seen in heaven, nor anything from that sun, yet there is a Sun there, and light and heat and all things that are in the world, with innumerable others, but not from the same origin, for the things in heaven are spiritual and those in the world natural. The Sun of heaven is the Lord, the light there is the Divine Truth and the heat the Divine Good, and those go forth from the Lord as from a Sun. From this origin are all things which come into existence and appear in the heavens. But the light and heat and things coming into existence therefrom in heaven will be treated of in the following section. Here, only the Sun there is dealt with. The reason the Lord in heaven is seen as a Sun is that He is Divine Love from which all spiritual things come into existence, as do all natural things by means of the sun of the world. That Love is what shines as a Sun.

118. That the Lord is actually seen in heaven as a Sun I have not only been told by angels but it has sometimes been granted me to see it. Therefore, I would here tell in a few words what I have heard and seen respecting the Lord as a Sun.
The Lord is seen as a Sun, not in heaven, but high above the heavens, and not directly overhead or in the zenith but before the faces of the angels at a middle height. He is seen in two distinct places, noticeably apart, one before the right eye and the other before the left eye. Before the right eye He appears exactly like a Sun with, as it were, the same brilliance and size as the sun of the world. Before the left eye, however, He appears not as a Sun but as a Moon, shining white like the moon of our earth, and of like size, but more refulgent and surrounded with many little moons, as it were, of similar whiteness and splendour. The Lord is seen in two places with such a difference because every person sees the Lord in accordance with the quality of his reception of Him. Thus, He is seen in one way by those who receive Him with the good of love, and in another by those who receive Him with the good of faith. Those who receive Him with the good of love see Him as a Sun, fiery and flaming, in accordance with the reception. These are in His celestial kingdom. Those who receive Him with the good of faith see Him as a Moon, white and gleaming in accordance with the reception. These are in His spiritual kingdom.# This is so because the good of love corresponds to fire. Therefore, “fire” in the spiritual sense is love; and the good of faith corresponds to light, for “light” in the spiritual sense is faith.##
The Lord appears before the eyes because the interior things of the mind (mens) see through the eyes, through the right eye from the good of love, and through the left eye from the good of faith.### For, with the angels and also with man, all things on the right side correspond to the good from which truth is derived, and all on the left to the truth which is from good.#### The good of faith is, in its essence, truth from good.
# The Lord appears in heaven as the Sun, and He is the Sun of heaven (n.
1053, 3636, 3643, 4060).
The Lord appears to those who are in the celestial kingdom, where the ruling love is love to Him, as the Sun; and to those who are in the spiritual kingdom, where charity towards the neighbour and faith rule, as the Moon (n. 1521, 1529, 1530, 1531, 1837, 4696).
The Lord as the Sun appears at a middle altitude before the right eye, and as the Moon before the left eye (n. 1053, 1521, 1529, 1530, 1531, 3636, 3643, 4321, 5097, 7078, 7083, 7173, 7270, 8812, 10809).
The Lord has been seen as the Sun and as the Moon (n. 1531, 7173).
The Essential Divine of the Lord is far above His Divine in heaven (n. 7270, 8760).
## “Fire” in the Word, signifies love, in a twofold sense (n. 934, 4906, 5215).
“Sacred” or “heavenly fire” signifies Divine Love (n. 934, 6314, 6832); and “infernal fire” signifies the love of self and the world, and every lust which is of those loves (n. 1861, 5071, 6314, 6832, 7575, 10747).
Love is the fire of life, and life itself is actually from it (n. 4906, 5071, 6032, 6314).
“Light” signifies the truth of faith (n. 3395, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684).
# 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).
## The things which are on man’s right side have reference to good from
which is truth, and those which are on the left side have reference to truth from good (n. 9495, 9604).

sRef Ezek@32 @8 S0′ sRef Matt@24 @29 S0′ sRef Joel@2 @2 S0′ sRef Isa@30 @26 S0′ sRef Ezek@32 @7 S0′ sRef Joel@2 @31 S0′ sRef Joel@2 @10 S0′ sRef Isa@13 @10 S0′ sRef Rev@6 @13 S0′ sRef Rev@6 @12 S0′ sRef Matt@17 @2 S0′ 119. This is why, in the Word, the Lord in respect of love is likened to the sun and in respect of faith to the moon, and why also the sun signifies love from the Lord to the Lord, and the moon signifies faith from the Lord in the Lord, as in the following passages:

The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days. Isa. xxx. 26.

And when I shall extinguish thee I will cover the heavens and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not make her light to shine. All the luminaries of light in the heavens will I make dark over thee, and I will set darkness upon the land. Ezek. xxxii. 7, 8.

I will darken the sun in his going forth, and the moon shall not make her light to shine. Isa. xiii. 10.

The sun and the moon shall be darkened, and the stars shall withdraw their shining, . . . The sun shall be turned into darkness and the moon into blood. Joel ii. 2, 10, 31; iii. 15.

The sun became black as hairy sackcloth, and the moon became as blood, and the stars . . . fell unto the earth. Rev. vi. 12, 13.

Immediately after the affliction (A.V. tribulation) of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven. Matt. xxiv. 29.

and elsewhere.

In these passages, the “sun” signifies love, the “moon” faith and the “stars” cognitions of good and truth.# These are said to be darkened, to lose their light, and to fall from heaven when they no longer exist. That the Lord is seen as a Sun in heaven is evident also from His transfiguration before Peter, James and John,

His face did shine as the sun. Matt. xvii. 2.

Thus the Lord was seen by those disciples when they were withdrawn from the body, and were in the light of heaven. It was because of this correspondence that the ancient people with whom the Church was representative, turned the face to the sun in the east during Divine worship. Because of this also, they gave their temples an eastern aspect.
# “Stars” and “constellations” in the Word signify cognitions of good and truth (n. 2495, 2849, 4697).

120. How great the Divine love is and what is its nature can be confirmed from a comparison with the sun of the world in its greatest ardour. It is, if you will believe it, much more ardent than that sun. For this reason, the Lord as a Sun does not flow immediately into the heavens, but the ardour of His love is tempered by degrees on the way. These temperings appear as radiating belts around the sun. And in addition, the angels are veiled with a suitably thin cloud to prevent their being harmed by the influx.# So, the heavens are separated in accordance with the reception [of influx from the Lord]. As the higher heavens are in the good of love, they are nearest to the Lord as a Sun, whereas the lower heavens being in the good of faith are further away from that Sun. Those, however, who are in no good, like those in hell, are furthest away, the extent of their remoteness being according to their opposition to good.##
# What the Lord’s Divine love is, and how great it is, illustrated by comparison with the fire of this world’s sun (n. 6834, 6849, 8644).
The Lord’s Divine love is love toward the whole human race to save it (n.
1820, 1865, 2253, 6872).
The love 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 veiled with a suitably thin cloud, to prevent their being harmed by an influx of burning love (n. 6849).
## The Lord’s presence with the angels is in proportion to their reception 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 in accordance with what he is (n. 1861, 3235, 4198, 4206).
The hells are at a distance from the heavens because they cannot bear the presence of Divine love from the Lord (n. 4299, 7519, 7738, 7989, 8137, 8265, 9327).
For this reason the hells are remote from the heavens, and this is the “great gulf” (n. 9346, 10187).

121. When, however, the Lord appears in heaven, which often happens, He does not appear encompassed with a Sun, but in Angelic form, yet distinguished from angels by the Divine shining from His face. For He is not there in person since the Lord in person is always encompassed with the Sun, but He is present by view. For it is a common occurrence in heaven for persons to appear to be present in a place where the view is fixed or terminated, even when the place is very far from where they really are. This presence is called the presence of internal sight, which will be treated of in what follows. I have also seen the Lord on high, outside the Sun in an angelic form a little below the Sun, also near by in a similar form with shining face, also once in the midst of angels as a flame-like brightness.

122. The sun of the world appears to the angels as a dense darkness from being opposite to the Sun of heaven, and the moon as a darkness from being 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 illumination from it corresponds to what is false from that love. The love of self is the direct opposite of the Divine love, what is false from that love is the direct opposite of the Divine truth, and the opposite of the Divine love and the Divine truth is, to the angels, dense darkness. Therefore, in the Word, to worship the sun and moon of this world and bow down to them, signifies to love self and the falsities that are from the love of self, and such will be cut off.

(Deut. iv. 19; xvii 3-5; Jer. viii. 1, 2; Ezek. viii. 15, 16, 18; Rev. xvi. 8; Matt. xiii. 6).#
# The sun of the world is not visible to the angels, but, in its place, something dark at the back, opposite to the Sun of heaven, which is the Lord (n. 7078, 9755).
The sun in the opposite sense signifies the love of self (n. 2441); in which sense, by adoring the sun, is signified to worship those things that are contrary to heavenly love, or to the Lord (n. 2441, 10584).
To those who are in the hells, the Sun of heaven is thick darkness (n. 2441).

123. Since the Lord appears in heaven like a Sun by reason of the Divine love which is in Him and from Him, so all in the heavens turn constantly towards Him, those in the celestial kingdom to Him as a Sun, those in the spiritual kingdom to Him as a Moon. But those in hell turn towards the dense blackness and darkness which are in the opposite direction, that is, they turn backwards, away from the Lord, the reason being that all in the hells are in the love of self and of the world, thus opposed to the Lord. Those who turn to the dense darkness, that is, in the place where this world’s sun is, are in the hells behind, and are called genii; while those who turn to the darkness, that is, in the place of the moon, are in hells in front and are called spirits. This is why those in the hells are said to be in darkness, and those in the heavens in light. “Darkness” signifies falsity from evil, and “light”, truth from good. They turn in that way because all in the other life look towards the things that rule in their interiors, thus to their loves, and it is the interiors that make the face of an angel or spirit. In the spiritual world, also, there are no fixed quarters, as in the natural world, but it is the face that determines them. Man also, in respect of his spirit, turns in the same way as a spirit does, backwards from the Lord, if he is in the love of self and of the world, and towards the Lord if he is in love to Him and the neighbour. But man does not know this, because he is in the natural world where the quarters are fixed according to the rising and setting of the sun. But, as this cannot be easily comprehended by man, it will be elucidated in subsequent sections which will treat of Quarters, Space, and Time in Heaven.

124. Because the Lord is the Sun of heaven and all things from Him look to Him, the Lord is also the common centre, the source of all direction and determination.# So, too, all things beneath are in His presence and under His auspices, both in the heavens and on earth.
# The Lord is the common centre to which all things of heaven turn themselves (n. 3633).

125. From these considerations, what has been said and shown in previous sections about the Lord may now be seen in clearer light, namely:

That He is the God of heaven (n. 2-6).
That it is His Divine that makes heaven (n. 7-12).
That the Divine of the Lord in heaven is love to Him and charity towards the neighbour (n. 13-19).
That there is a correspondence of all things of the world with heaven, and through heaven with the Lord (n. 87-115).
Also that the sun and moon of the world are correspondences (n. 105).

126. LIGHT AND HEAT IN HEAVEN

People who think only from nature cannot comprehend that there is light in the heavens. Yet, such is the light in the heavens that it exceeds by many degrees the noonday light of the world. I have often seen that light even during the evening and night. At first, I marvelled when I heard angels saying that the light of the world is little more than a shadow in comparison with the light of heaven, but, having seen it, I can testify that it is so. The brightness and splendour are such as cannot be described. The things that I have seen in the heavens have been seen in that light, thus more clearly and distinctly than things in this world.

127. The light of heaven is not a natural light like that of the world, but a spiritual light because it is from the Lord as a Sun, and that Sun is the Divine Love, as shown in the previous section. That which goes forth from the Lord as a Sun is called in the heavens Divine Truth although in essence it is Divine Good united to Divine Truth. From this the angels have light and heat, light from Divine Truth, and heat from Divine Good. So, it can be confirmed from this that the light of heaven from such a source is spiritual and not natural, likewise the heat.#
# All light in the heavens is from the Lord as a Sun (n. 1053, 1521, 3195, 3341, 3636, 3643, 4415, 9548, 9684, 10809).
The Divine truth going forth from the Lord appears in heaven as light, and supplies all the light of heaven (n. 3195, 3222, 3223, 5400, 8644, 9399, 9548, 9684).

128. The Divine Truth is light to the angels because angels are spiritual and not natural. Spiritual beings see from their Sun and natural beings from theirs. It is from Divine Truth that angels have understanding, and their understanding is their internal sight which flows into and produces their external sight. Therefore, in heaven whatever is seen from the Lord as the Sun appears in light.# This being the source of light in heaven, the light there is varied in accordance with the reception of Divine Truth from the Lord, or what is the same, in accordance with the intelligence and wisdom in which the angels are, thus differently in the celestial kingdom and in the spiritual kingdom and differently in each particular society. In the celestial kingdom, the light appears flaming because the angels there receive light from the Lord as a Sun; but in the spiritual kingdom, the light is white because the angels there receive light from the Lord as a Moon (see above n. 118). So, too, the light is not the same in one society as in another. It differs in each society, those in the middle being in greater light and those around them in less light (see n. 43). In a word, the angels have light## in the same degree in which they are receptions of Divine Truth, that is, in intelligence and wisdom from the Lord. This is why the angels of heaven are called angels of light.
# The light of heaven illumines both the sight and the understanding of angels and spirits (n. 2776, 3138).
## The light in heaven is in harmony with the intelligence and wisdom of the angels (n. 1524, 1529, 1530, 3339).
Differences of light in the heavens are as many as there are angelic societies; and as there are in the heavens endless varieties of good and truth, so are there of wisdom and intelligence (n. 684, 690, 3241, 3744, 3745, 4414, 5598, 7236, 7833, 7836).

sRef Ps@104 @2 S0′ sRef John@12 @36 S0′ sRef John@12 @35 S0′ sRef Ps@43 @3 S0′ sRef John@9 @5 S0′ sRef John@8 @12 S0′ sRef John@3 @19 S0′ sRef Isa@49 @6 S0′ sRef John@12 @46 S0′ sRef John@1 @9 S0′ sRef Matt@4 @16 S0′ sRef Isa@42 @6 S0′ sRef Rev@21 @24 S0′ sRef Mark@9 @3 S0′ 129. As the Lord in the heavens is Divine Truth, and the Divine Truth there is Light, so in the Word the Lord is called the Light, likewise every truth from Him, as in the following passages:

Jesus said, I am the Light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life. John viii. 52.

As long as I am in the world, I am the Light of the world. John ix.

Jesus said, Yet a little while is the Light with you. Walk while ye have the Light, lest darkness overtake you. . . . While ye have the Light, believe in the Light that ye may he sons of Light. . . . I have come a Light into the world, that whosoever believeth on Me should not abide in darkness. John xii. 35, 36, 46.

Light hath come into the world, but men have loved darkness rather than light. John iii. 19.

John says of the Lord,

This is the true Light which lighteneth every man. John i. 9.

The people that sit in darkness have seen a great light, and to them that were sitting in the shadow of death, light is sprung up. Matt. iv. 16.

I will give thee for a covenant of the people, for a light of the gentiles. Isa. xlii. 6.

I have established thee for a light of the gentiles, that thou mayest be

My salvation unto the end of the earth. Isa. xlix. 6.

The nations of them that are saved shall walk in His light. Rev. xxi. 24.

Send out Thy Light and Thy Truth; let them lead me. Ps. xliii. 3.

In these and other passages, the Lord is called the Light from the Divine Truth which is from Him, and the truth itself is called light. As light in the heavens is from the Lord as a Sun, so when He was transfigured before Peter, James and John,

His face appeared as the Sun, and His garments as the light shining and white as snow, so as no fuller on earth can whiten. Mark xx. 3; Matt. xvii. 2.

The Lord’s garments had this appearance because they represented the Divine Truth which is from Him in the heavens. “Garments”, in the Word, signify truths,# consequently it is said in David,

Jehovah, Thou coverest Thyself with light as with a garment. Ps. civ. 2.
# “Garments” in the Word signify truths, because they invest good (n. 1073, 2576, 5248, 5319, 5954, 9216, 9952, 10536); and the garments of the Lord, when He was transfigured, signified Divine Truth proceeding from His Divine Love (n. 9212, 9216).

130. That the light in the heavens is spiritual and moreover that this light is Divine Truth may be inferred from the fact that man also has spiritual light and has enlightenment from that light so far as he is in intelligence and wisdom from Divine Truth. Man’s spiritual light is the light of his understanding, and the objects of that light are truths, which he arranges analytically into groups, forms into reasons, and from them draws conclusions in a series.# The natural man does not know that the light from which the understanding sees such things is the real light, for he neither sees it with his eyes nor perceives it in thought. Yet, there are many who recognize this light and distinguish it from the natural light in which those are who think naturally and not spiritually. Those who take account of the world only, think naturally and attribute all things to nature; while those think spiritually who take account of heaven and attribute all things to the Divine. It has many times been granted to me to perceive and also to see that there is a true light (lux) that enlightens the mind, wholly distinct from the light called the natural light (lumen). I have been raised up interiorly into that light by degrees, and as I was raised up, my understanding became so enlightened as to enable me to perceive what I did not perceive before, and finally such things as I could not even comprehend by thought from natural light. Sometimes I felt indignant that these things could not be comprehended when yet they were so clearly and plainly perceived in heavenly light.## Since the understanding has its light, therefore it is said of it, as of the eye, that it sees and is in light when it perceives, and is in obscurity and shade when it does not perceive, and many similar expressions.
# The light of heaven illumes man’s understanding and on account of this man is rational (n. 1524, 3138, 3167, 4408, 6608, 8707, 9128, 9399, 10569).
The understanding is enlightened because it is a recipient of truth (n. 6222, 6608, 10659).
The understanding is enlightened to the extent that man receives truth in good from the Lord (n. 3619).
The understanding is such as are the truths from good by which it is formed (n. 10064).
The understanding has light from heaven, as the sight has light from the world (n. 1524, 5114, 6608, 9128).
The light of heaven from the Lord is always present with man, but it flows in only in the degree that man is in truth from good (n. 4060, 4214).
## When man is raised up from the sensual he comes into a milder light, and at length into celestial light (n. 6313, 6315, 9407).
When man is raised up into intelligence there is an actual elevation into the light of heaven (n. 3190).
How great a light was perceived when I was withdrawn from worldly ideas (n. 1526, 6608).

131. As the light of heaven is Divine Truth, that light is also Divine wisdom and intelligence. Therefore, to be raised up into the light of heaven means the same as to be raised up into intelligence and wisdom and to be enlightened. For this reason the light with angels is in the same degree as their intelligence and wisdom. Because the light of heaven is Divine wisdom, therefore in that light the character of everyone is recognized. The interiors of anyone lie open to view in his face, just as they are, with not the least thing hidden. Interior angels also love all things pertaining to them to lie revealed, since they will nothing but good. It is otherwise with those beneath heaven who do not will what is good and therefore greatly fear 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 they appear as monsters, horrid in face and body, the exact form of their own evil.# Man, in respect of his spirit, when observed by angels, is seen in the same way; if good, he appears as a man, beautiful in accord with his good, if evil, as a monster, deformed in accord with his evil. From this it is clear that all things are made manifest in the light of heaven. They are made manifest because the light of heaven is Divine Truth.
# They who are in the hells, in their own light, which is like that of burning charcoal, appear to themselves as men, but in the light of heaven as monsters (n. 4531, 4533, 4674, 5057, 5058, 6605, 6626).

132. As Divine Truth is light in the heavens, so all truths wherever they are, whether within an angel or outside him, or whether within the heavens or outside them, emit light. Nevertheless, truths outside the heavens do not shine as do truths within the heavens. Truths outside the heavens shine coldly, like something snowy without heat, because they do not draw their essence from good, as do the truths within the heavens. Therefore that cold light vanishes as soon as the light of heaven falls on it, and if there is evil underneath, it is turned into darkness. This I have sometimes seen, and many other noteworthy things about the shining of truth, which are omitted here.

133. Now something will be said about the heat of heaven. That heat in its essence is love. It goes forth from the Lord as the Sun which, as has been shown in the previous section, is Divine Love in the Lord and from the Lord. It is clear, then, that the heat of heaven is spiritual just like the light of heaven because from the same source.# There are two things that go forth from the Lord as a Sun, Divine Truth and Divine Good. Divine Truth is manifested in the heavens as light, and Divine Good as heat. Yet, Divine Truth and Divine Good are so united that they are not two but one. Nevertheless, with the 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. Those who receive more Divine Good are in the Lord’s celestial kingdom, and those who receive more Divine Truth are in the Lord’s spiritual kingdom. The most perfect angels are those who receive both in the same degree.
# There are two origins of heat, and also two origins of light, namely, the sun of the world and the Sun of heaven (n. 3338, 5215, 7324).
The heat which goes forth from the Lord as the Sun is the affection which is of love (n. 3636, 3643); and hence spiritual heat is, in its essence, love (n. 2146, 3338, 3339, 6314).

134. The heat of heaven, like the light of heaven, is everywhere different. It is different in the celestial kingdom from what it is in the spiritual kingdom, and it is different in each particular society there. It differs not only in degree but also in quality. It is more intense and pure in the Lord’s celestial kingdom, because the angels there receive more Divine Good, less intense and pure in the Lord’s spiritual kingdom, because the angels there receive more Divine Truth. Also, in each society the heat differs in accordance with the reception. There is heat also in the hells but it is unclean.# The heat in heaven is what is meant by “sacred and heavenly fire”, and the heat of hell by “profane and infernal fire”. Love is meant by both. By “heavenly fire” is meant love to the Lord and love towards the neighbour, with every affection of those loves. By “infernal fire” is meant love of self and of the world and every lust of those loves. That love is heat from a spiritual source is evident from one’s growing warm with love; for in accordance with the strength and nature of his love, a man is inflamed and grows warm, the heat of his love becoming manifest when attacked. So it is usual to speak of being inflamed, of growing warm, burning, boiling, being on fire, both in regard to the affections of the love of good and the lusts of the love of evil.
# There is heat in the hells, but it is unclean (n. 1773, 2757, 3340).
The odour from it is like the odour from dung and excrement in the world and in the worst hells like the odour of dead bodies (n. 814, 819, 820, 943, 944, 5394).

135. Love going forth from the Lord as a Sun is felt in heaven as heat because the interiors of the angels are in a state of love from the Divine Good which is from the Lord; and in consequence, their exteriors which grow warm therefrom are in a state of heat. For this reason, heat and love so correspond to each other in heaven that everyone there is in a state of heat such as his love is, according to the things said just above. The heat of the world does not enter heaven at all, because it is too gross, and is natural and not spiritual. But with men it is otherwise, because they are in both the spiritual world and the natural world. As to their spirits, they grow warm in exact accordance with their loves. But as to the body, they grow warm, both from the heat of their spirit and from the heat of the world. The former flows into the latter because they correspond. The nature of the correspondence of the two kinds of heat can be confirmed from animal life, in that the love of animals, the chief of which is the love of propagating offspring of their kind, bursts forth into activity in accordance with the presence and influence of heat from the sun of the world, which is only in the time of spring and summer. Greatly mistaken are those who think that the heat of the world inflowing excites these loves, for there is no such thing as influx from the natural into the spiritual, but only from the spiritual into the natural. This influx is from Divine order, but the other would be contrary to Divine order.#
# There is spiritual influx, but not physical influx; and therefore there is influx from the spiritual world into the natural, but not from the natural world into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9110).

136. Angels, like men, have understanding and will. The light of heaven makes the life of their understanding, because that light is Divine Truth and Divine Wisdom therefrom, and the heat of heaven makes the life of their will, because that heat is Divine Good and Divine Love therefrom. The veriest life of the angels is from heat, but not from light except in so far as it has heat in it. It is evident that life is from heat, for when heat is removed, the life perishes. The same is true of faith without love, or of truth without good. For the truth that is called the truth of faith is light, and the good that is called the good of love is heat.# This is more clearly shown by the heat and light of the world to which the heat and light of heaven correspond. From the heat of the world conjoined with light, all things upon the face of the earth are quickened and flourish. Heat and light are conjoined in the spring and summer seasons. But from light separated from heat nothing is quickened or flourishes but all things lie torpid and die. Heat and light are not conjoined in winter when heat is absent though light continues. From this correspondence heaven is called paradise since truth is there conjoined with good, or faith with love, as light is with heat in springtime on the earth. All this more clearly establishes the truth set forth in the appropriate section (n. 13-19) that “the Divine of the Lord in heaven is love to Him and charity towards the neighbour”.
# Truths without good are not in themselves truths, because they do not have life; for all the life of truth is from good (n. 9603).
Truths apart from good are not accepted by the Lord (n. 4368).
What truth apart from good, that is, what faith apart from love is, and what truth from good or faith from love is (n. 1949-1951, 1964, 5830, 5951).
It amounts to the same thing whether you say truth or faith, or whether you say good or love, since truth is of faith and good is of love (n. 2839, 4352, 4353, 4997, 7178, 7623, 7624, 10367).

sRef John@1 @1 S0′ sRef John@1 @3 S0′ sRef John@1 @4 S0′ sRef John@1 @14 S1′ sRef John@1 @10 S1′ 137. It is said in John,

In the beginning was the Word, and the Word was with God and the Word was God.. . . All things were made by Him and without Him was 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 by Him. . . . And the Word was made flesh and dwelt among us, and we beheld His glory. John i. 1, 3, 4, 10, 14.

It is evident that the Lord is meant by the “Word”, for it is said that the Word was made flesh, but what is specifically meant by the Word has not yet been known and will therefore be explained. In this passage, the Word is the Divine Truth which is in the Lord and from the Lord.# That is why the Lord is also called the Light, which is the Divine Truth, as has already been shown in this section. That by the Divine Truth all things were made and created will now be explained.
[2] In heaven Divine Truth has all power, and apart from it there is no power whatever.## From the Divine Truth all angels are called powers, and are powers to the extent that they are receptions or receptacles of it. By means of it, they prevail over the hells and over all that oppose them. A thousand enemies there cannot endure a single ray of the light of heaven which is Divine Truth. Since angels are angels from their reception of Divine Truth, it follows that the entire heaven is from no other source, for heaven consists of angels.
[3] That there is such power latent in Divine Truth is incredible to those who have no other idea of truth than that it is thought or speech, which have no power in themselves except as others do them from obedience. But Divine Truth has power in itself, and such power that, by means of it, heaven was created and the world with all things therein. That there is such power latent in Divine Truth may be illustrated by two comparisons, namely, by the power of truth and good in man, and by the power of light and heat from the sun in the world.

By the Power of Good and Truth in Man
Everything that a man does, he does from his understanding and will, from his will by means of good and from his understanding by means of truth. For all things in the will have relation to good, and all things in the understanding, to truth.### Therefore, it is from good and truth that man moves his whole body, and a thousand things therein rush with one accord to do their will and pleasure. This makes it clear that the whole body has been formed for subservience to good and truth, consequently formed from good and truth.

[4] By the Power of Heat and Light from the Sun in the World
All things that grow in the world, such as trees, cereals, flowers, grasses, fruits and seeds, come into existence by no other means than by the heat and light of the sun, which shows what power of production there is in them. What, then, must be the power in Divine light which is Divine Truth, and in Divine heat which is Divine Good? For from these, heaven comes into existence and the world also, since the world comes into existence by means of heaven, as has already been shown. From these facts can be established how it is to be understood that “all things were made by the Word”, and that “without Him was not anything made that was made”, and that “the world was made by Him”, namely, by means of Divine Truth from the Lord.### For the same reason, in the Book of Creation, Light is first spoken of, and then the things that are from Light (Gen. i. 3, 4). For this reason also, all things in the universe, both in heaven and the world, have relation to Good and Truth and to their conjunction, in order to be anything.
# In the Sacred Scriptures “word” signifies various things, namely, speech, thought of the mind, everything that really comes into existence, also something, and in the highest sense Divine Truth, and the Lord (n. 9987).
“Word” signifies Divine Truth (n. 2803, 2894, 4692, 5075, 5272, 9383, 9987).
“Word” signifies the Lord (n. 2533, 2859).
## Divine Truth going forth from the Lord has all power (n. 6948, 8200).
Truth from good has all power in heaven (n. 3091, 3563, 6344, 6423, 8304, 9643, 10019, 10182).
Angels are called powers, and are powers by virtue of the reception of Divine Truth from the Lord (n. 9639).
Angels are recipients of Divine Truth from the Lord and therefore in several places in the Word are called gods (n. 4295, 4402, 7873, 8192, 8301).
### The understanding is a recipient of truth, and the will a recipient of good (n. 3623, 6125, 7503, 9300, 9930), and, therefore, all things which are in the understanding have relation to truths, whether they really are truths, or are only thought to be so by man; and all things which are in the will have reference to goods in like manner (n. 803, 10122).
#### The Divine Truth going forth from the Lord, is the only real thing (n. 6880, 7004, 8200); for by it all things were made and created (n. 2803, 2884, 5272, 7835).

139.* It should be known that the Divine Good and the Divine Truth that are from the Lord as a Sun in the heavens, are not in the Lord but from the Lord. In the Lord there is only Divine Love, which is the Being (Esse) from which that Divine good and truth come into existence. Existing (existere) from being (esse) is meant by going forth (procedens). This, too, can be made clear by comparison with the sun of the world. The heat and light that are in the world are not in the sun but from it. In the sun, there is fire only, and it is from this that heat and light come into existence and go forth.
* There is no n. 138 in the original. Editor.

140. Since the Lord as a Sun is Divine Love, and Divine Love is Divine Good Itself, so the Divine that goes forth from the Lord which is His Divine in heaven, is called, for the sake of distinction, Divine Truth, although it is Divine Good united to Divine Truth. This Divine Truth is what is called the Holy going forth from Him.

141. THE FOUR QUARTERS IN HEAVEN

Both in heaven and in the world there are four quarters, east, south, west and north, determined in each world by its own sun, in heaven by the Sun of heaven which is the Lord, in the world by the sun of the world. Yet there are great differences between them; FIRST, that in the world, the south is said to be where the sun is in its greatest altitude above the earth, the north where it is in its opposite position beneath the earth, the east where it rises at the equinox, and the west where it then sets. Thus, in the world it is from the south that all the quarters are determined. In heaven, however, the quarter where the Lord appears as a Sun is said to be the east. Opposite to this is the west, on the right in heaven is the south and on the left there the north, and this in every turning of face and body. Thus, in heaven it is from the east that all the quarters are determined. It is said to be the east (oriens) where the Lord is seen as a Sun, because all origin (origo) of life is from Him as a Sun. Moreover, so far as angels receive heat and light or love and intelligence from Him, the Lord is said to arise (exoriri) upon them. For the same reason, in the Word the Lord is said to be the East# (Oriens).
# In the highest sense the Lord is the East (Oriens), because He is the Sun of heaven, which is always in its rising and never in its setting (n. 101, 5097, 9668).

142. The SECOND difference is that to the angels the east is always facing them, the west behind, the south to the right and the north to the left. But since this can scarcely be comprehended in the world, because man turns his face to every quarter, it will, therefore, be explained. The entire heaven turns to the Lord as to its common centre, thus all the angels turn to Him. It is known that also on the earth there is a directing of all things towards a common centre. But there is this difference between the directing in the world and in heaven, that in heaven the front parts are turned to their common centre, but in the world the lower parts. In the world this directing is called centripetal force and also gravitation. The interiors of the angels are indeed actually turned forwards; and since the interiors manifest themselves in the face, therefore it is the face that determines the quarters.#
# In heaven all turn themselves to the Lord (n. 9828, 10130, 10189, 10420).
Nevertheless, the angels do not turn themselves to the Lord, but the Lord turns them to Himself (n. 10189).
It is not that the angels are present with the Lord, but the Lord is present with the angels (n. 9415).

143. It is still more difficult to comprehend in the world that in every turning of their face and body, the angels have the east facing them, since man according as he turns has every quarter facing him. This, then, will be explained.
Angels, like men, turn and move their faces and bodies in every direction, and yet they have the east always in front of their eyes. But the turnings of angels are unlike the turnings of men, because they are from another origin. They appear the same but yet they are not. The origin of those turnings is the ruling love, from which all directions with angels and spirits are determined, for, as just said, their interiors are actually turned towards their common centre, thus in heaven to the Lord as a Sun. Consequently, because love is continually present before their interiors, and the face comes into existence from the interiors, for it is their external form, therefore the love that is ruling is always before their face. So, in the heavens this is the Lord as a Sun, because it is from Him that they have their love.# Also because the Lord Himself is with the angels in His love, it is the Lord Who causes them to look to Him whithersoever they turn. These matters cannot be further elucidated at this stage, but they will be presented more clearly to the understanding in subsequent sections, especially in those dealing with Representations and Appearances, and with Time and Space in Heaven.
That the angels have the Lord constantly facing them, it has been granted me to know and perceive from much experience. For, whenever I have been in company with angels, the Lord’s presence was noticed before my face, not actually seen and yet perceptible in a light; and angels have quite often testified that this is so. As the Lord is constantly before the faces of the angels, therefore it is even said in the world that those who believe in the Lord and love Him have God before their eyes and face and that they look to Him and see Him. Man speaks in this way from the spiritual world for, although he is ignorant of their source, it is from there that many expressions are in human speech.
# In the spiritual world all constantly torn themselves to their loves; and the quarters there have their beginning in the face and are determined by it (n. 10130, 10189, 10420, 10702).
The face is formed to a correspondence with the interiors (n. 4791-4805, 5695).
Therefore the interiors shine forth from the face (n. 3527, 4066, 4796).
With angels the face makes one with the interiors (n. 4796, 4797, 4799, 5695, 8249).
The influx of the interiors into the face and its muscles (n. 3631, 4800).

144. This turning to the Lord is among the wonders of heaven. For, many can be together in one place there, some turning the face and body one way and some another, and yet all see the Lord before them, and each one has the south at his right, the north at his left and the west behind him. Another of the wonders is that although the angels’ whole aspect is towards the east, they also have a view towards the other three quarters; but their view towards these is from their interior sight which pertains to their thought. Also among the wonders is that in heaven no one is ever permitted to stand behind another and look at the back of his head, for then the influx of good and truth from the Lord would be disturbed.

145. The angels see the Lord one way, and the Lord sees the angels another way. The angels see the Lord through their eyes, but the Lord looks at the angels in the forehead. The reason for this is that the forehead corresponds to love, and it is through love that the Lord flows into their will while it is through the understanding to which the eyes correspond that He causes Himself to be seen.#
# The forehead corresponds to celestial love; therefore in the Word the “forehead” signifies that love (n. 9936).
The eye corresponds to the understanding, because the understanding is internal sight (n. 2701, 4410, 4526, 9051, 10569).
For this reason “to lift up the eyes” and “to see” signifies to understand, perceive and observe (n. 2789, 2829, 3198, 3202, 4083, 4339, 5684).

146. The quarters in the heavens which constitute the Lord’s celestial kingdom differ from the quarters in the heavens which constitute His spiritual kingdom for the reason that the Lord is seen by the angels in His celestial kingdom as a Sun but by the angels in His spiritual kingdom as a Moon, and the east is where the Lord appears. The distance there between the Sun and the Moon is thirty degrees, hence there is the same distance between the quarters. That heaven is distinguished into two kingdoms called the celestial kingdom and the spiritual kingdom may be seen in the appropriate section (n. 20-28), also that the Lord appears in the celestial kingdom as a Sun, and in the spiritual kingdom as a Moon (n. 118). Yet it does not follow that the quarters of heaven become confused on this account, since the spiritual angels cannot ascend to the celestial angels nor can the celestial descend to the spiritual angels, as may be seen above (n. 35).

sRef John@15 @4 S0′ sRef John@6 @56 S0′ 147. This makes clear the nature of the Lord’s presence in the heavens, that He is everywhere and with everyone in the good and truth which go forth from Him, and thus He is with the angels in what is His Own, as has been said above (n. 12). The perception of the Lord’s presence is in their interiors; from these their eyes see, because sight is a continuation of perception, thus they see the Lord outside themselves. Hence it can be established how it is to be understood that the Lord is in them and they in the Lord, according to His 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.#
# In the Word “the Lord’s flesh” signifies His Divine Human, and the Divine good of His love (n. 3813, 7850, 9127, 10283).
And “the Lord’s blood” signifies Divine truth and the holy of faith (n. 4735, 6978, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10152, 10210).

148. In the heavens all dwell in separate groups in accordance with the quarters. Those who are in the good of love dwell towards the east and the west, those who are in clear perception of it towards the east, and those in obscure perception of it towards the west. Those who are in wisdom from the good of love dwell towards the north and south, those who are in the clear light of wisdom towards the south, and those in obscure light of it towards the north. The angels of the Lord’s spiritual kingdom and those of His celestial kingdom dwell in the same order, yet differently in so far as their good of love and light of truth from good differ. For, in the celestial kingdom the love is love to the Lord, and the light of truth therefrom is wisdom, while in the spiritual kingdom, the love is love towards the neighbour, which is called charity, and the light of truth therefrom is intelligence which is also called faith (see above n. 23). They differ also as to the quarters, for the quarters in the two kingdoms are apart from each other by thirty degrees, as has been said just above (n. 146).

149. In like order the angels in each particular society of heaven dwell in relation to one another. Towards the east there, dwell those who are in a greater degree of love and charity, towards the west those in a less degree. Towards the south dwell those who are in greater light of wisdom and intelligence, towards the north those who are in less. They dwell separately like this because each society resembles heaven, and is a heaven in lesser form (see above n. 51-58). The same arrangement prevails in their assemblies. They are brought into this order by reason of the form of heaven, from which every one knows his own place. The Lord also provides that there may be in each society those of every kind to the intent that in form heaven may be everywhere like itself. Yet the arrangement of the whole heaven differs from the arrangement of a society, as what is general differs from what is particular. For the societies towards the east surpass those towards the west, and those towards the south surpass those towards the north.

150. Because of this, the quarters in the heavens signify such things as pertain to those who dwell in them-the east signifying love and its good in clear perception, the west the same in obscure perception, the south wisdom and intelligence in clear light and the north the same in obscure light. And because of this signification of the quarters in heaven they have a like signification in the internal or spiritual sense of the Word,# for the internal or spiritual sense of the Word is in entire accord with what is in heaven.
# The “east”, in the Word, signifies love in clear perception (n. 1250, 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).

151. The reverse is true of those in the hells. Those who are there do not look to the Lord as a Sun nor as a Moon, but they look backward away from the Lord to that dense blackness that is in the place of the sun of the world, and to the darkness that is in the place of the earth’s moon, those called genii looking to the dense blackness which is in place of the sun of the world, and those called spirits to the darkness which is in place of the earth’s moon.# It may be seen above (n. 122) that the world’s sun and the earth’s moon are not seen in the spiritual world, but in place of the sun a dense blackness over against the Sun of heaven, and in place of the moon a darkness over against the Moon of heaven. For this reason the quarters with those in the hells are opposite to the quarters of heaven. To them, the east is where that dense blackness and darkness are, the west is where the Sun of heaven is, the south is to their right, and the north to their left, and this also in every turning of their bodies. Nor can they face otherwise, because the whole bent and consequent determination of their interiors tends and strives that way. It may be seen in n. 143 that the bent and consequent actual determination of the interiors of all in the other life are in accordance with their love. The love of those in the hells is the love of self and the world, and these loves are what are signified by the world’s sun and the earth’s moon, (see n. 122), and these loves are opposite to love to the Lord and love towards the neighbour.## This is the cause of their turning backwards away from the Lord to those dense blacknesses. Moreover, those in the hells dwell likewise in accordance with their quarters, those who are in evils from love of self dwelling from their east to their west, and those in the falsities of evil from their south to their north. But more will be said of this further on where the hells are treated of.
# Who, and of what quality they are who are called genii and spirits (n. 947, 5035, 5977, 8593, 8622, 8625).
## Those who are in the loves of self and of the world turn themselves backwards from the Lord (n. 10130, 10189, 10420, 10702).
Love to the Lord and charity towards the neighbour make heaven, while love of self and love of the world make hell, because they are opposite (n. 2041, 3610, 4225, 4776, 6210, 7366, 7369, 7490, 8232, 8678, 10455, 10741-10745).

152. When any evil spirit comes among good spirits the quarters are usually so confused that the good scarcely know where their east is. This I have sometimes seen take place, and have also heard about it from spirits who complained of it.

153. Evil spirits sometimes appear turned towards the quarters of heaven, and they then have intelligence and perception of truth, but no affection of good. Wherefore, as soon as they turn back to their own quarters they have not intelligence or perception of truth, even declaring then, that the truths which they heard and perceived are not truths but falsities. They also wish falsities to be truths. In respect of this turning, I have been told that with the evil, the intellectual part [of the mind] can be so turned, but not the voluntary part, and that this is provided by the Lord to the end that each one may have the ability to see and acknowledge truths, but that no-one receives truths unless he is in good, since it is good and never evil that receives truths, also that man has the same ability to the end that he may be made better by means of truths. Nevertheless, he is made better only so far as he is in good. Consequently, a man can in like manner be turned to the Lord. But if he is in evil as to his life he immediately turns back and confirms in himself the falsities of his evil which are contrary to the truths he has understood and seen. This takes place when he thinks in himself from his interior.

154. CHANGES OF STATE OF THE ANGELS IN HEAVEN

By changes of state of the angels are meant their changes as to love and faith, and wisdom and intelligence therefrom, thus their changes as to states of life. States are predicated of life and of the things that are of life; and as angelic life is a life of love and faith, and of wisdom and intelligence therefrom, so states are predicated of these and are called states of love and faith, and states of wisdom and intelligence. How these states with the angels are changed will now be told.

155. Angels are not constantly in the same state as to love, and consequently not in the same state as to wisdom for all their wisdom is from, and according to love. Sometimes they are in a state of intense love, sometimes in a state of love not intense. The state decreases by degrees from its greatest to its least intensity. When in their greatest degree of love, they are then in the light and warmth of their life, or in a clear and delightful state, but when in their least degree, they are in shade and cold, or in their obscure and undelightful state. From this last state they return again to the first, and so on, these alternations following one after another with variety. There is a sequence of these states like the varied states of light and shade, of heat and cold, or like morning, noon, evening and night, day after day in the world with unceasing variety throughout the year. There is also a correspondence, morning corresponding to the state of their love in its clearness, noon to the state of their wisdom in its clearness, evening to the state of their wisdom in its obscurity, and night to a state of no love and wisdom. But it should be known that there is not correspondence of night with the states of life of those in heaven, although there is what corresponds to the dawn that precedes morning. The correspondence 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” signify love and wisdom, “morning” the first and highest degree of love, “noon” wisdom in its light, “evening” wisdom in its shade, “dawn” the obscurity that precedes the morning, while “night” signifies the deprivation of love and wisdom.##
# In heaven there is no state corresponding to night, but there is one corresponding to the dawn that precedes morning (n. 6110).
The “dawn” signifies a middle state between the last and the first (n. 10134).
## Alternations of state in respect of enlightenment and perception occur in heaven, like the times of day in the world (n. 5672, 5962, 6110, 8426, 9213,
10605).
In the Word “day” and “year” signify all states in general (n. 23, 487, 488, 493, 893, 2788, 3462, 4850, 10656).
“Morning” signifies the beginning of a new state, and a state of love (n. 7218, 8426, 8427, 10114, 10134).
“Evening” signifies a state of declining light and love (n. 10134, 10135).
“Night” signifies a state of no love and faith (n. 221, 709, 2353, 6000, 6110, 7870, 7947).

156. Together with the state of the angels’ interiors which pertain to their love and wisdom, the states of various things outside them appearing before their eyes are changed. For the things outside them take on an appearance in accordance with the things within them. But what these things are and what kind of things they are will be told in subsequent sections dealing with Representatives and Appearances in Heaven.

157. Every angel undergoes and passes through such changes of state and so does each society in general, yet each one there differently from another because they differ in love and wisdom, those in the middle being in a more perfect state than those round about as far as the boundaries; (see above n. 43 and 528). It would be rather long drawn out to specify the differences since each one undergoes changes in accordance with the quality of his love and faith. From this it comes about that while one may be in his clearness and delight, another is in his obscurity and lack of delight, and this, at the same time within the same society. So, too, the state differs in different societies, and will be different in the societies of the celestial kingdom from what it is in those of the spiritual kingdom. These changes of state differ in general like the variations of the states of the days in different climates on the earth, for with some it is morning when with others it is evening, and with some it is hot when with others it is cold, and vice versa.

158. I have been informed from heaven why there are such changes of state there. The angels said that there are many reasons. First, the delight of life and of heaven which they have from the love and wisdom that are from the Lord, would gradually become worthless if they were in it continually, as is the case with those who are in delights and pleasures without variety. A second reason is that angels as well as men, have a proprium, and this consists in loving self. All in heaven are withheld from their proprium, and in so far as they are withheld from it by the Lord, to that extent they are in love and wisdom. But so far as they are not withheld they are in the love of self, and because everyone loves his proprium and it draws him,# they have changes of state or successive alternations. A third reason is that they are in this way perfected, for they thus establish a habit of being held in love to the Lord and of being withheld from the love of self. Also by alternations between delight and lack of delight, the perception and sensation of good becomes more exquisite.## The angels added that the Lord does not bring about their changes of state, since He, as a Sun is unceasingly flowing in with heat and light, that is, with love and wisdom. But the cause is in themselves in that they love what is their proprium and this continually leads them away. This was illustrated by comparison with the sun of the world, showing that the cause of the changes of state of heat and cold, and of light and shade, year by year and day by day, is not in that sun which remains stationary, but the cause is in the earth.
# Man’s proprium is loving self (n. 694, 731, 4317, 5660).
This has to be separated, for the Lord to be present (n. 1023, 1044): it is indeed actually separated, when any one is held in good by the Lord (n. 9334,
9335, 9336, 9445, 9452, 9453, 9454, 9938).
## The angels are perfected to eternity (n. 4803, 6648).
In the heavens one state is never exactly like another, and hence there is perpetual perfection (n. 10200).

159. I have been shown how the Lord, as a Sun, appears to the angels of the celestial kingdom in their first state, how in their second, and how in their third state. The Lord as a Sun was at first seen, golden red and glittering with a splendour that cannot be described. It was said that such was the appearance of the Lord as a Sun to the angels in their first state. Afterwards there appeared a great dark belt about the Sun and by this its first glow and brilliancy which gave it such splendour began to be dulled. It was said that such is the appearance of the Sun to them in their second state. Then the belt seemed by degrees to grow more dark and the Sun to appear less glowing, until at length it became quite white. It was said that such is the appearance of the Sun to them in their third state. After this, that whiteness was seen to move to the left towards the Moon of heaven, and to add itself to the light of it, in consequence of which the Moon then shone with unwonted splendour. It was said that such is the fourth state of those in the celestial kingdom and the first state of those in the spiritual kingdom, and that in both kingdoms changes of state have such alternations, although not in the whole kingdom at once, but in one society after another. Further it was said that these alternations are not fixed, but come upon them sooner or later without their knowledge. It was, moreover, stated that the Sun in itself is not thus changed or moved, but it takes on this appearance in accord with the successive progressions of their states since the Lord appears to every one in accord with what his state is, thus glowing when one is in intense love, and less glowing and finally white as his love subsides. The quality of each one’s state is represented by the dark belt that induces upon the Sun these apparent variations in its flame and light.

160. When angels are in the last of these states, which is when they are in their proprium, they begin to be sad. I have spoken with them when they were in that state and have seen their sadness, But they said that they hoped soon to return to their former state, and thus, as it were, into heaven again. For, to them it is heaven to be withheld from their proprium.

161. There are also changes of states in the hells, but these will be described later when hell is treated of.

162. TIME IN HEAVEN

In spite of the fact that there is a succession and progression of all things in heaven, as in the world, yet angels have no notion or idea of time and space, not even knowing at all what time and space are. Time in heaven will now be treated of, and space in its appropriate section.

163. Angels do not know what time is, although with them there is a successive progression of all things, just as in the world without any difference at all. The reason is that, in heaven, instead of years and days, there are changes of state, and where there are years and days there are times, but where there are changes of state, there are states.

164. In the world there are times, because the sun of the world seemingly advances in succession from one degree to another, producing the times called seasons of the year. Besides which, it appears to revolve about the earth producing the times called times of the day, both of these by fixed alternations. With the Sun of heaven it is different. This does not mark years and days by successive progressions and revolutions, but marks changes of state by the way it appears, and this, as has been shown in the preceding section, does not take place by fixed alternations. Consequently, no idea of time is possible to angels. but in its place, they have an idea of state. What state is may be seen above (n. 554).

165. As angels have no idea derived from time, such as men in the world have, so neither do they have any idea about time and the things pertaining to it. They do not even know what is meant by the terms of time, such as year, month, week, day, hour, to-day, to-morrow, yesterday. When angels hear these terms used by man (for angels are always associated with man by the Lord), in place of them they perceive states and the things pertaining thereto. Thus a man’s natural idea is turned into a spiritual idea with angels. This is why “times” in the Word signify states, and the terms of time, as enumerated above, signify corresponding spiritual things.#
# “Times” in the Word signify states (n. 2788, 2837, 3254, 3356, 4814, 4901, 4916, 7218, 8070, 10133, 10605).
Angels think apart from the idea of time and space (n. 3404); the reasons why (n. 1274, 1382, 3356, 4882, 4901, 6110, 7218, 7381).
What a “year” signifies in the Word (n. 487, 488, 493, 893, 2906, 7828,
10209).
What a “month” (n. 3814).
What a “week” (n. 2044, 3845).
What a “day” (n. 23, 487, 488, 6110, 7240, 8426, 9213, 10132, 10605).
What “to-day” (n. 2838, 3998, 4304, 6165, 6984, 9939).
What “to-morrow” (n. 3998, 10497).
What “yesterday” (n. 6983, 7114, 7140).

166. The same is true of all things that exist from time, as the four seasons of the year called spring, summer, autumn and winter, the four periods of the day called morning, noon, evening and night, the four ages of man called infancy, youth, manhood and old age, and all other things which either come into existence from time or have a succession in accordance with time. In thinking of these, a man thinks from time but an angel from state. In consequence, what is in them from time with a man is, with the angels, turned into an idea of state. Spring and morning are turned into an idea of the state of love and wisdom such as they are in their first state with angels. Summer and noon are turned into an idea of love and wisdom such as they are in their second state, autumn and evening such as they are in their third state, night and winter into an idea of such a state as exists in hell. This is why these states have a like significance in the Word (see above n. 255). This makes clear how natural things in the thought of man become spiritual with the angels who are with man.

167. Since angels have no notion of time, so they have an idea of eternity different from that which men on earth have. By “eternity” angels perceive infinite state, not infinite time.# Once, I was thinking about eternity and was able, with the idea of time, to perceive what “to eternity” means, namely, without end, but not what “from eternity” means, thus not what God did from eternity before creation. When anxiety on this account arose in my mind I was raised up into the sphere of heaven, and thus into the perception which angels have in respect of eternity. It was then made clear to me that eternity must be thought of not from time but from state, and then the meaning of “from eternity” can be perceived, which is also what happened with me.
# Men have an idea of eternity associated with time, but angels apart from
time (n. 1382, 3404, 8325).

168. When angels speak with men they never express themselves in the natural ideas proper to man, all of which are from time, space, matter and things analogous thereto, but in spiritual ideas, which are all from states and their various changes within the angels and outside them. Nevertheless, when these angelic ideas which are spiritual inflow with men, they are turned in a moment and of themselves into the natural ideas proper to man corresponding perfectly to the spiritual ideas. Neither angels nor men know that this takes place, but such is the nature of all the influx of heaven with man. There were angels who were permitted to enter more nearly into my thoughts, even into the natural thoughts in which were many things from time and space. But as they then understood nothing, they suddenly withdrew, and after they had withdrawn I heard them talking and saying that they had been in darkness. [2] It has been granted me to know, by experience, how ignorant the angels are about time. There was a certain one from heaven who was able to enter into natural ideas, such as man has, and with him I afterwards talked as man with man. At first he did not know what it was that I called time, and I was therefore obliged to tell him all about it, how the sun appears to be carried round our earth, and to produce years and days, and how years are thereby divided into four seasons, into months and weeks, and how days are divided into twenty-four hours, and that these times recur by fixed alternations, all this being the source of times. On hearing this, he was surprised, saying that he knew nothing about such things, but only what states are. [3] In speaking with him, I also said that it is known in the world, for men speak as if they knew, that there is no time in heaven, saying of those who die that they leave the things of time and that they pass out of time, meaning by this, out of the world. I also said that some know that times in their origin are states, for they know that times are entirely in accordance with the states of the affections in which they are, short to those who are in pleasant and joyous states, long to those who are in unpleasant and sorrowful states, and various in a state of hope and expectation. This leads learned men to enquire what time and space are, and some of them know that time belongs to the natural man.

169. The natural man can be of the opinion that he would be deprived of all thought if the ideas of time, space and material things were taken away, for upon these all man’s thought rests.# But let him know that so far as thoughts partake of time, space and matter, they are limited and confined, but are unlimited and extended so far as they do not partake of these, since the mind is in that measure raised above bodily and worldly things. It is from this that angels have a wisdom such as may be described as incomprehensible, because it does not fall into ideas that are wholly made up of corporeal and worldly things.
# Man does not think, as angels do, apart from the idea of time (n. 3404).

170. REPRESENTATIVES AND APPEARANCES IN HEAVEN

The man who thinks from natural light alone is unable to comprehend that there is anything in heaven like what is in the world, the reason being that from natural light he had thought and confirmed himself in the idea that angels are only minds and that minds are, as it were, ethereal breaths having, as a consequence, no senses like those of men, thus no eyes and if no eyes no objects of sight. Yet, an angel has all the senses that a man has, and much more exquisite senses. Indeed, the light by which angels see is much brighter than the light by which man sees. That angels are men in the most perfect form, and enjoy every sense may be seen above (n. 73-77), and that the light in heaven is much brighter than the light in the world (n. 126-132).

171. The nature of the objects that are visible to angels in the heavens cannot be described in a few words. For the most part, they are like things on earth but more perfect in form and more abundant in number. That such things are in the heavens can be confirmed from the things seen by the prophets-as by Ezekiel, in respect of the new temple and the new earth, described from chapter xl. to xlviii, by Daniel from chapter vii. to xii., by John from the first to the last chapter of the Revelation, and by others, as described both in the historical and the prophetical parts of the Word. These things were seen by them when heaven was opened to them, and heaven is said to be opened when the interior sight, which is the sight of man’s spirit, is opened. For the things that are in the heavens cannot be seen by the eyes of a man’s body, but are seen by the eyes of his spirit. When it seems good to the Lord, these are opened and man is then withdrawn from the natural light in which he is from the senses of the body, and is raised up into a spiritual light in which he is from his spirit. In that light the things that are in the heavens have been seen by me.

172. But although the things seen in the heavens are for the most part like those on the earth, yet in essence they are unlike. For the things in the heavens come into existence from the Sun of heaven, and those on earth from the sun of the world. The things which come into existence from the Sun of heaven are called spiritual, but those which come into existence from the sun of the world are called natural.

173. The things which come into existence in the heavens do not do so in the same manner as do the things on earth. In the heavens, all things come into existence from the Lord in accordance with their correspondences with the interiors of the angels. For angels have both interiors and exteriors. All things in their interiors have relation to love and faith, thus to the will and the understanding, for the will and the understanding are their receptacles, while their exteriors correspond to their interiors. That exteriors correspond to interiors may be seen above (n. 87-115). This can be illustrated by what has been said above about the heat and light of heaven-that angels have heat in accordance with the quality of their love, and light in accordance with the quality of their wisdom (see n. 28-134). The same is true of all other things that present themselves before the senses of the angels.

174. When I have been permitted to be in company with angels, the things that were there appeared to me precisely the same as those in the world, and so plainly that I did not know but that I was in the world and in a king’s palace there. I also spoke with the angels 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 in accordance with the state of the interiors of the angels, they are also called APPEARANCES. Nevertheless, the things that appear before the eyes of angels in the heavens and are perceived by their senses, appear and are perceived just as true to life as do things on earth to men, nay rather, much more clearly, distinctly and perceptibly. Appearances of this kind in heaven are called real appearances, because they have real existence. Appearances that are not real also occur, which are such as do appear but do not correspond to interiors.# These will be treated of in the following pages.
# With the angels all things that are visible are representatives (n. 1971, 3213-3226, 3342, 3475, 3485, 9457, 9481, 9576, 9577).
The heavens are full of representatives (n. 1521, 1532, 1619).
The representatives are more beautiful as they are more interior in the heavens (n. 3475).
As the representatives there are from the light of heaven they are real appearances (n. 3485).
The Divine influx is turned into representatives in the higher heavens, and therefrom in the lower heavens also (n. 2179, 3213, 9457, 9481, 9576, 9577).
Those things are called representative that appear before the eyes of the angels in such forms as are in nature, that is, such as are in the world (n. 9457).
Internal things are thus turned into external (n. 1632, 2987-3002).
What representatives in the heavens are; this made clear by various examples (n. 1521, 1532, 1619-1628, 1807, 1973, 1974, 1977, 1980, 1981, 2299, 2601, 2761, 2762, 3217, 3219, 3220, 3348, 3350, 5198, 9090, 10276).
All things seen in the heavens are in accordance with the correspondences and are called representatives (n. 3213-3226, 3342, 3475, 3485, 9457, 9481, 9576, 9577).
All things that correspond also represent and likewise signify what they correspond to (n. 2896, 2987, 2989-2991, 3002, 3225).

176. To show what the things are that appear to the angels in accordance with correspondences, I would here mention this one instance only for the sake of illustration. By those who are intelligent, gardens and paradises full of trees and flowers of every kind are seen. The trees there are planted in most beautiful order, entwined in cross-beam formation with arched entrances and encircling walks. All is of such beauty as to beggar description. There walk those who are in intelligence, gathering flowers and weaving garlands with which they adorn little children. There are also kinds of trees and flowers there that are never seen and cannot exist in the world. On the trees also there are fruits that are in accordance with the good of love in which are the intelligent. Such things are seen by them because a garden or park, and fruit trees and flowers correspond to intelligence and wisdom.# That there are such things in heaven is acknowledged on the earth but only by those who are in good and who have not extinguished in themselves the light of heaven by means of natural light and its fallacies, for when they think about heaven they think and say that there are such things there as ear hath not heard nor eye seen.
# A “garden” or “park” signifies intelligence and wisdom (n. 100, 108, 3220).
What is meant by “the garden of Eden” and “the garden of Jehovah” (n. 99, 100, 1588).
How magnificent the things seen in parks in the other life (n. 1122, 1622, 2296, 4528, 4529).
“Trees” signify perceptions and cognitions from which are wisdom and intelligence (n. 103, 2163, 2682, 2722, 2972, 7692).
“Fruits” signify the goods of love and of charity (n. 3146, 7690, 9337).

177. THE GARMENTS WITH WHICH ANGELS ARE SEEN TO BE CLOTHED

Because angels are men, and live together as men do on earth, therefore, they have garments, dwellings and other such things, with the difference, however, that as they are in a more perfect state, all the things they have are in greater perfection. For, as angelic wisdom surpasses human wisdom to such a degree as to be described as ineffable, so it is also with all things that are perceived and seen by angels, inasmuch as all things perceived and seen by them correspond to their wisdom (see above n. 173).

178. The garments with which the angels are clothed, like all their other things, correspond and because they correspond they have real existence (see above n. 175). Their garments correspond to their intelligence, and therefore, everyone in the heavens is seen clothed in accordance with his intelligence, and because one excels another in intelligence (n. 43 and 128) so the garments of one surpass those of another. The most intelligent have garments that glitter as if with flame, others have garments that shine as if with light. The less intelligent have garments shining and white without the effulgence, and the still less intelligent have garments of various colours. But the angels of the inmost heaven are naked.

179. As the garments of angels correspond to their intelligence, they correspond also to truth, since all intelligence is from Divine Truth. Therefore, it is the same thing whether you say that angels are clothed in accordance with intelligence or in accordance with Divine Truth. The garments of some blaze as if with flame and those of others glisten as if with light, because flame corresponds to good, and light to truth from good.# Some have garments shining and white without the effulgence, and others garments of various colours, because with the less intelligent the Divine Good and Truth are less effulgent and are also received in various ways,## shining and white corresponding to truth,### and colours to its varieties.#### Those in the inmost heaven are naked because they are in innocence, and innocence corresponds to nakedness.#####
# From correspondence “garments” in the Word signify truths (n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536).
For the reason that truths clothe good (n. 5248).
A “covering” signifies something intellectual, because the intellect is the recipient of truth (n. 6378).
“Shining garments of fine linen” signify truths from the Divine (n. 5319,
9469).
“Flame” signifies spiritual good, and the light therefrom truth from that good (n. 3222, 6832).
## Angels and spirits appear clothed with garments in accordance with their truths, thus in accordance with their intelligence (n. 165, 5248, 5954, 9212, 9216, 9854, 9952, 10536).
The garments of some angels are resplendent, others are not (n. 5248).
### In the Word “shining white” and “white” signify truth because they are from light in heaven (n. 3301, 3993, 4007).
#### Colours in heaven are variegations of the light there (n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922).
Colours signify various things pertaining to intelligence and wisdom (n. 4530, 4677, 4922, 9466).
The precious stones in the Urim and Thummim signified, in accordance with their colours, all things of truth from good in the heavens (n. 9865, 9868, 9905).
So far as colours partake of red they signify good; so far as they partake of white they signify truth (n. 9466).
##### All in the inmost heavens are innocences, and in consequence appear naked (n. 154, 165, 297, 2736, 3887, 8375, 9960).
Innocence is presented in heaven as nakedness (n. 165, 8375, 9960).
To the innocent and the chaste nakedness is no shame, because without offence (n. 165, 213, 8375).

sRef Matt@17 @2 S0′ sRef Rev@3 @4 S0′ sRef Isa@52 @1 S0′ sRef Matt@22 @11 S0′ sRef Matt@28 @3 S0′ sRef Matt@22 @13 S0′ sRef Ezek@16 @13 S0′ sRef Matt@22 @12 S0′ sRef Rev@3 @5 S0′ sRef Ezek@16 @10 S0′ sRef Rev@19 @13 S0′ sRef Rev@19 @11 S0′ sRef Rev@4 @4 S0′ sRef Rev@16 @15 S0′ sRef Luke@9 @29 S0′ 180. Because the angels are clothed with garments in heaven, so when seen in the world they have appeared clothed with garments, as those seen by the prophets and also those seen at the Lord’s sepulchre,

Whose appearance was as lightning, and their garments glistening
and white. Matt. xxviii. 3; Mark xvi. 5; Luke xxiv. 4; John xx. 12, 13.

and those seen in heaven by John,

who had garments of fine linen and white. Rev. iv. 4; xix. 14.

And because intelligence is from Divine Truth,

The garments of the Lord, when He was transfigured, were radiant and glistening white like the light. Matt. xvii. 2; Mark ix. 3; Luke ix. 29.

As light is Divine Truth going forth from the Lord (see above n. 129) so, in the Word, garments signify truths, and intelligence from truths, as in John,

Those that have not defiled their garments. . . shall walk with Me in white, for they are worthy. He that overcometh shall be clothed in white garments. Rev. iii. 4, 5.

Blessed is he that is awake and keepeth his garments. Rev. xvi. 15.

And of Jerusalem which means a Church that is in truth,# it is written in Isaiah,

Awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem. Isa. lii. 1.

and in Ezekiel,

Jerusalem, I girded thee about with fine linen, and covered thee with silk. . . . Thy garments were of fine linen and silk. Ezek. xvi. 10, 13.

besides many other passages.

But he who is not in truths is said not to be clothed with a wedding garment, as in Matthew,

When the king came in… he saw a man that had not on a wedding garment; and he said unto him, “Friend, how camest thou in hither not having a wedding garment?”
Wherefore he was cast out into outer darkness. Matt. xxii. 12, 13.

The house of the wedding feast means heaven and the Church, because of the conjunction of the Lord with heaven and the Church by means of His Divine Truth. Wherefore, in the Word, the Lord is called the Bridegroom and Husband; and heaven, with the Church, is called the bride and wife.
# “Jerusalem” signifies the Church where there is genuine doctrine (n. 402, 3654, 9166).

181. That the garments of angels do not merely appear as garments but really are garments is confirmed by the fact that angels not only see them but actually feel them, that they have many garments, and that they take them off and put them on, that they care for those that are not in use, and put them on again when they need them. That they are clothed with a variety of garments I have seen a thousand times. When I asked where they got their garments, they said from the Lord, and that they receive them as gifts, and sometimes are clothed with them unconsciously. They said also that their garments are changed in accordance with their changes of state, that in the first and second state, their garments are shining and glistening white, and in the third and fourth states, a little dimmer, and this also from correspondence, because they have changes of state as to intelligence and wisdom (of which, see above n. 154-161).

182. Because everyone in the spiritual world has garments in accordance with his intelligence, that is, in accordance with the truths from which he is intelligent, so those in the hells being without truths, appear clothed in garments, but in ragged, squalid and filthy garments, each in accordance with his insanity, nor can they be clothed in others. It is granted them by the Lord to be clothed, lest they should be seen naked.

183. THE DWELLINGS AND HOMES OF ANGELS

As there are societies in heaven and the angels live as men they have also dwellings and these differ in accordance with each one’s state of life. They are magnificent for those in a higher state of dignity and less magnificent for those in a lower state. I have several times talked with angels about the dwellings in heaven, saying that scarcely anyone at this day would believe that they have dwellings and homes, some because they do not see them, some because they do not know that angels are men, and some because they believe that the angelic heaven is the heaven which is seen around them with their eyes and as this appears empty and they suppose that angels are ethereal forms, they conclude that they live in the ether. Moreover, they do not comprehend that there are in the spiritual world such things as are in the natural world, because they know nothing about what is spiritual. [2] The angels said that they know that such ignorance prevails at this day in the world, and, to their surprise, chiefly within the Church, and more with the intelligent there than with those whom they call simple. They said further that it may be known from the Word that angels are men, since those who have been seen have been seen as men. Also the Lord Who took upon Himself the whole Human appeared in like manner. It may be known also that, as angels are men, they have homes and dwellings, and do not fly about in the air as some think in their ignorance which the angels call insanity, and that although called spirits they are not winds. This they said may be apprehended if only men will think independently of their acquired notions about angels and spirits as they do when the question of whether it is so is not being investigated or directly considered. For everyone has a general idea that angels are in the human form, and that they have dwellings which are called heavenly habitations and that these surpass earthly habitations in magnificence. But this general idea which is from an influx of heaven is Instantly annihilated when the question whether it is so is made the central object of thought. This occurs chiefly with the learned who by their self-intelligence have closed up heaven for themselves and the way of light therefrom. [3] The same is true of the belief in the life of man after death. When one speaks of it, not thinking at the same time about the soul from worldly learning or from the doctrine of its reunion with the body, he believes that after death he is to live as a man, among angels if he has lived well, and that he will then see magnificent things and perceive joys. But as soon as he turns his thoughts to the doctrine of reunion with the body, or to his theory about the soul, and the question whether the soul be such, and thus whether this can be true, then his former idea is dissipated.

184. It is better, however, to bring forward the evidence of experience. Whenever I have spoken with angels face to face, I have been with them in their dwellings. Their dwellings are precisely like the dwellings on earth which are called houses, but more beautiful. In them are chambers, inner rooms and bedrooms in great number. There are also courts and around them gardens, flower-beds and lawns. Where they live in societies, their houses are near each other, one alongside another, arranged in the form of a city, with streets, roads and public squares exactly like the cities on our earth. I have been permitted to wander through them, looking about on every side and occasionally entering the houses. This occurred when I was fully awake, and my inner sight was opened.#
# Angels have cities, palaces, and houses (n. 940, 941, 942, 1116, 1626, 1627, 1628, 1630, 1631, 4622.)

185. I have seen the palaces of heaven which were so magnificent that they cannot be described. Above, they glittered as if made of pure gold, and below, as if made of precious stones. Some were more splendid than others. It was the same within. Neither words nor, knowledge are adequate to describe the decorations that adorned the looms. On the side looking to the south there were parks where, too, everything shone, in some places the leaves glistening as if made of silver, and the fruit as if made of gold, while the flowers in their beds formed as it were rainbows with their colours. Beyond the boundaries where the view terminated were seen other palaces. Such is the architecture of heaven that you would say that there the art is in its very essence, and no wonder, because the art itself is from heaven. The angels said that such things and innumerable others still more perfect are set forth before their eyes by the Lord. Yet they said that these things are more pleasing to their minds than to their eyes, because in every one of them they see correspondences, and through the correspondences, things Divine.

186. Concerning correspondences I have also been told that not only the palaces and houses, but all things and each thing, both inside and outside them, correspond to the interior things that the angels have from the Lord, the house itself in general corresponding to their good, the particular things inside a house to the various things of which their good consists,# and the things outside houses to truths derived from good and also to perceptions and cognitions. Also because these things correspond to the goods and truths that they have from the Lord, they correspond to their love, and to their wisdom and intelligence from love, since love is of good, wisdom of good and truth together, and intelligence of truth from good. Such are the things the angels perceive when they look at these objects, and thus it is that these delight and affect their minds more than their eyes.
# “Houses” and the things which they contain signify those things in man which belong to his mind, that is, to his interiors (n. 710, 2233, 2234, 2719, 3128, 3538, 4973, 5023, 6619, 6690, 7353, 7848, 7910, 7929, 9150); consequently which relate to good and truth (n. 2233, 2234, 2559, 4982, 7848, 7929).
“Inner rooms” and “bed-chambers” signify interior things (n. 3900, 5694, 7353).
“The roof of a house” signifies what is inmost (n. 3652, 10184).
“A house of wood” signifies the things pertaining to good, and “a house of stone” the things pertaining to truth (n. 3720).

187. This makes clear why the Lord said that He was the temple at Jerusalem (John ii. 19, 21),# and why the New Jerusalem was seen to be of pure gold, its gates of pearls and its foundations of precious stones (Rev. xxi.), namely, because the temple represented the Divine Human of the Lord, the New Jerusalem signifies the Church which was afterwards to be established, the twelve gates the truths that lead to good, and the foundations the truths on which the Church is founded.##
# In the highest sense “the house of God” signifies the Lord’s Divine Human in respect of Divine good, and “the temple” the same in respect of Divine truth; and in a relative sense, heaven and the Church in respect of good and truth (n. 3720).
## “Jerusalem” signifies the Church where there is genuine doctrine (n. 402, 3654, 9166).
“Gates” signify introduction to the doctrine of the Church, and through doctrine introduction into the Church (n. 2943, 4477, 4478).
“Foundation” signifies the truth on which heaven, the Church, and doctrine are founded (n. 9643).

188. The angels of whom the Lord’s celestial kingdom consists dwell for the most part in elevated places that appear as mountains rising from the ground. The angels of whom the Lord’s spiritual kingdom consists dwell in less elevated places that appear like hills, while the angels who are in the lowest parts of heaven dwell in places that appear like rocks of stone. All these things come into existence from correspondence, for interior things correspond to higher things and exterior things to lower things.# This is why, in the Word, “mountains” signify celestial love, “hills”, spiritual love, and “rocks”, faith.##
# In the Word interior things are expressed by higher things and higher things signify interior things (n. 2148, 3084, 4599, 5146, 8325).
What is “high” signifies what is internal, and likewise heaven (n. 1735, 2148, 4210, 4599, 8153).
## In heaven, mountains, hills, rocks, valleys, and lands are seen exactly the same as in the world (n. 10608).
On the mountains angels who are in the good of love dwell, on the hills those who are in the good of charity, on the rocks those who are in the good of faith (n. 10438).
Therefore in the Word the good of love is signified by “mountains” (n. 795, 4210, 6435, 8327, 8758, 10438, 10608).
The good of charity is signified by “hills” (n. 6435, 10438).
The good and truth of faith is signified by “rocks” (n. 8581, 10580).
“Stone”, of which rock consists, in like manner signifies the truth of faith (n. 114, 643, 1298, 3720, 6426, 8609, 10376).
This is why heaven is signified by “mountains” (n. 8327, 8805, 9420).
And the highest part of heaven by “the summit of a mountain” (n. 9422, 9434, 10608).
Also why the ancients had their holy worship on mountains (n. 796, 2722).

189. There are also angels who do not live together in societies, but apart, house by house. These dwell in the middle of heaven because they are the best of angels.

190. The houses in which angels dwell are not built as are houses in the world, but they are given to them freely by the Lord, to every one in accordance with his reception of good and truth. They also vary a little in accordance with changes of the state of the interiors of the angels as mentioned above (n. 154-160). Everything whatsoever that the angels possess they hold as gifts from the Lord, and whatever they have need of is given to them.

191. SPACE IN HEAVEN

Although all things in heaven appear, just as in the world, to be in place and in space, yet the angels have no notion or idea of place and space. As this must needs seem like a paradox, and because of its great importance, I would present this matter in clear light.

192. All changes of place in the spiritual world come about by changes of state of the interiors so that changes of place are nothing else than changes of state.# In this way also I have been led by the Lord into the heavens and likewise to the earths in the universe. This happened as to my spirit, my body remaining in the same place.## All the angels move in this manner. Consequently, for them there are no distances; and since there are no distances, there are no spaces either, but instead states and their changes.
# In the Word “places” and “spaces” signify states (n. 2625, 2837, 3356, 3387, 7381, 10580); from experience (n. 1274, 1277, 1376-1381, 4321, 4882, 10146, 10580).
“Distance” signifies difference of state of life (n. 9104, 9967).
In the spiritual world “movements” and changes of place are changes of the state of life, because they originate in these (n. 1273-1275, 1377, 3356, 9440).
The same is true of journeyings (n. 9440, 10734); illustrated from experience (n. 1273-1277, 5605).
For this reason in the Word “to journey” signifies to live and also progress of life; and “to sojourn” has a like meaning (n. 3335, 4554, 4585, 4882, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557).
To go with the Lord means to live with Him (n. 10567).
## Man, as to his spirit, may be led to a distance afar off by changes of state, while his body remains in the same place. Also from experience (n. 9440, 9967, 10734).
What is to be “led by the spirit into another place” (n. 1884).

193. Because changes of place come about in this way, it is evident that approaches are likenesses of state of the interiors, and removals are unlikenesses. So, those who are in like states are near to each other, and those in unlike states are at a distance, and spaces in heaven are simply the external conditions corresponding to the internals. For the same reason the heavens are distinct from one another, also the societies of each heaven, and the individuals in each society. This also is the reason that the hells are entirely separated from the heavens because they are in a contrary state.

194. For the same reason, again, anyone in the spiritual world who intensely desires the presence of another, comes into his presence, for he thus sees him in thought and puts himself in his state, and conversely, one is remote from another so far as he is averse to him. And since all aversion comes from contrariety of affection and from disagreement of thoughts, it happens that when several are in one place there, they are visible to one another so long as they agree, but vanish as soon as they disagree.

195. Again, when anyone goes from one place to another, whether it be in his own city, or in courts or in gardens, or to others outside his own society, he arrives more quickly when he desires it, and later when he does not, the way itself being lengthened or shortened in accordance with the desire, although it is the same way. This I have often seen and have wondered at it. From these things again it is evident that distances and consequently spaces are entirely according to the states of the interiors with the angels,# and this being so, no notion or idea of space can enter their thought, although there are spaces with them equally as in the world.
# Places and spaces appear visible according to the states of the interiors of angels and spirits (n. 5604, 9440, 10146).

196. This can be illustrated by the thoughts of man in that space does not pertain to thoughts, for whatever is intently thought of is set before one as present. Again, whoever thinks about it knows that his sight recognizes spaces only by intermediate objects on the earth that are seen at the same time, or by recalling what he already knows about the distance. This happens because there is continuity, and in what is continuous there is no appearance of distance except from what is not continuous. This happens especially with the angels, because their sight acts as one with their thought and their thought as one with their affection, and because things appear near or remote and are also varied, in accordance with the states of their interiors, as has been said above.

197. It follows from this that, in the Word, by places and spaces and by all things that in any way relate to space are signified such things as relate to states, as by distances, near, far off, ways, journeys, sojournings, miles, furlongs, plains, fields, gardens, cities, streets, movements, measurements of various kinds, by long, broad, high and deep and innumerable other things. For most things that a man has in his thought from the world take on something from space and time. I would mention here only what, in the Word, length, breadth and height signify. [2] In the world, that is called long or broad which is long or broad spatially, the same being true of height. But in heaven, where there is no thought from space, by length is understood a state of good, by breadth a state of truth, and by height the distinction between them in accordance with degrees (concerning which see n. 38). The reason why such things are understood by these three dimensions is that “long” in heaven is from east to west where dwell those who are in the good of love, while “broad” in heaven is from south to north and those who dwell there are in truth from good, as maybe seen above (n. 148), and “high” in heaven applies to both of these according to degrees. This is why, in the Word, such things are signified by length, breadth and height, as in Ezekiel from chapter xl. to xlviii., where by measurements giving length, breadth and height are described the new temple and the new earth with courts, chambers, gates, doors, windows and surroundings by all of which are signified a new Church and the goods and truths that are in it. sRef Ps@31 @8 S3′ sRef Rev@21 @16 S3′ sRef Ps@118 @5 S3′ [3] Otherwise, to what purpose would be all these measurements? In a similar way, the New Jerusalem is described in the Revelation in these words:

The city lieth foursquare, and the length thereof is as great as the breadth; and he measured the city with the reed, twelve thousand furlongs, and the length, the breadth and the height of it are equal. Rev. xxi. 16.

Because by the New Jerusalem here is signified a new Church, so by these measurements are signified the things of the Church, by “length” the good of its love, by “breadth”, truth from that good, by “height”, the degrees of good and truth, by “twelve thousand furlongs”, all good and truth in the complex. What else could be meant by a height of twelve thousand furlongs, the same as the length and the breadth? That truth is signified in the Word by “breadth” 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. Ps. xxxi. 8.

(Thou hast set my feet in a large room. A.V.)

Out of a narrow place I called upon Jah; He answereth me in a broad place. Ps. cxviii 5.

(I called upon the Lord in distress; the Lord answered me, and set me in a large place. A.V.)

besides other passages, as in Isa. viii. 8, and in Hab. i. 6, so also in other passages.

198. From these things it can be seen that although there are spaces iii heaven as in the world, still nothing there is reckoned in accordance with spaces, but in accordance with states. Consequently, spaces there cannot be measured as in the world, but can be seen only from the state and in accordance with the state of the interiors of those there.#
# In the Word “length” signifies good (n. 1613, 9487).
“Breadth” signifies truth (n. 1613, 3433, 3434, 4482, 9487, 10179).
“Height” signifies good and truth in respect of their degrees (n. 9489, 9773, 10181).

199. The first and most essential cause of this is that the Lord is present to every one in the measure of his love and faith,# and that, in accordance with the Lord’s presence, all things appear near or far away, for it is from this that all things in the heavens are determined. It is also by this that the angels have wisdom, for it is through this that they have extension of thought and a communication of all things which are in the heavens. In a word, it is through this that they think spiritually, and not naturally like men.
# The conjunction and presence of the Lord with the angels is according to their reception of love and charity from Him (n. 290, 681, 1954, 2658, 2886, 2888, 2889, 3001, 3741-3743, 4318, 4319, 4524, 7211, 9128).

200. THE FORM OF HEAVEN WHICH DETERMINES ASSOCIATIONS AND COMMUNICATIONS THERE

What the form of heaven is can be confirmed, in some measure, from what has been shown in the preceding sections, as that heaven is like itself in its greatest and its least things (n. 72); that consequently, any one society is heaven in lesser form, and each angel in the least form (n. 51-58). Also as the entire heaven resembles one Man, so every society of heaven resembles a Man in lesser form, and each angel in the least form (n. 59-77); that the wisest are in the middle, and the less wise round about even to boundaries, and the same is true of any one society (n. 43); and that those who are in the good of love dwell from the east to the west in heaven, and those who are in truths from good, from the south to the north, and the same is true of every society (n. 148, 149). All these things are in accord with the form of heaven. Consequently, it can be concluded from these things what that form is in general.#
# The whole heaven, as to all the angelic societies, is arranged by the Lord according to His Divine order, because the Divine of the Lord with the angels makes heaven (n. 3038, 7211, 9128, 9338, 10125, 10151, 10157).
Concerning the heavenly form (n. 4040, 4041, 4042, 4043, 6607, 9877).

201. It is important to know what the form of heaven is, since not only are all associated in accord with it, but also all communication is in accordance with that form, and in consequence of this communication, all extension of thoughts and affections, thus all the intelligence and wisdom of the angels. From this it follows that so far as anyone is in the form of heaven, that is, so far as he is a form of heaven, to that extent he is wise. It makes no difference whether you say being in the form of heaven or in the order of heaven, since the form of anything is from its order and in accordance with its order.#
# The form of heaven is according to Divine order (n. 4040 to 4043, 6607, 9877).

202. First something will here be said as to what is meant by being in the form of heaven. Man has been created into the image of heaven and into the image of the world, his internal into the image of heaven and his external into the image of the world (see above n. 57), and whether you say into the image or in accordance with the form, it is the same thing. But because man, by the evils of his will and consequent falsities of thought, has destroyed in himself the image and thus the form of heaven, and in its place has introduced the image and form of hell, therefore, his internal has been closed even from birth. This is why man is born into absolute ignorance, differently from animals of every kind. Indeed, so that man may have the image or form of heaven restored to him, he must be taught the things that pertain to order, for, as has been said above, form is in accordance with order. The Word contains all the laws of Divine order, for these laws are the precepts therein. Therefore, to the extent that man knows these and lives in accordance with them, so far is his internal opened, and there the order or image of heaven is formed anew. This makes clear what is meant by being in the form of heaven, namely, that it is to live in accordance with those things that are in the Word.#
# Divine truths are the laws of order (n. 2447, 7995).
Man is a man to the extent that he lives in accordance with order, that is, to the extent that he is in good in accordance with Divine truths (n. 4839, 6605, 6626).
All things of Divine order are gathered up in man and he is from creation Divine order in form (n. 3628, 4219, 4222, 4223, 4523, 4524, 5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472).
Man is not born into good and truth, but into evil and falsity, that is, into the opposite of Divine order, and consequently is in complete ignorance; and for this reason he must needs be born anew that is, be regenerated, which is effected by means of Divine truths from the Lord, that he may be introduced
into order (n. 1047, 2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286, 10731).
When the Lord forms man anew, that is, regenerates him, He arranges all things in him in accordance with order, which means, into the form of heaven (n. 5700, 6690, 9931, 10303).

203. So far as anyone is in the form of heaven, he is in heaven, and is in fact a heaven in least form (n. 51), consequently, he is to the same extent, in intelligence and wisdom. For, as has been said above, all the thought of his understanding and all the affection of his will, extend themselves on every side into heaven in accordance with its form, and wonderfully communicate with the societies there, and these in turn with him.# [2] There are some who believe that thoughts and affections do not really extend themselves round about them, but that they are within them, because whatever they think about they see within, in themselves and not as distant; but such are greatly mistaken. For, as the sight of the eye has extension towards remote objects, and is affected in accordance with the order of the things seen in that extension, so also the interior sight which is that of the understanding, has a like extension in the spiritual world, although not perceived by man, for the reason given above (n. 196). The difference is only that the sight of the eye is affected in a natural way, because affected by the things in the natural world, while the sight of the understanding is affected in a spiritual way, because affected by the things in the spiritual world, all of which have relation to good and truth. Man’s ignorance of this is due to his not knowing that there is any light that enlightens the understanding. Yet, without the light that enlightens the understanding, man could not think at all (of which light, see above n. 126-132). [3] There was a certain spirit who even believed that he thought from himself, thus without any extension outside himself and communication thereby with societies beyond him. That he might know that he was in a false belief, his communication with neighbouring societies was cut off and in consequence, not only was he deprived of thought, but he even fell down as if lifeless, although tossing his arms about in the manner of a new-born infant After a while, communication was restored to him, and then, as it was gradually restored, he returned into the state of his thought. [4] When other spirits saw this, they then confessed that all thought and affection, and in consequence everything of life, flow in in accordance with communication, since everything of a man’s life consists in his ability to think and to be moved by affection, or what is the same, his ability to understand and to will.##
# Everyone in heaven has a communication of life into angelic societies round about, in accordance with the quantity and quality of his good and this may be called its extension (n. 8794, 8797).
Thoughts and affections have such extension (n. 2470, 6598-6613).
They are united and separated in accordance with the ruling affections (n. 4111).
## There is one Life only from which all, both in heaven and in the world, live (n. 1954, 2021, 2536, 2658, 2886-2889, 3001, 3484, 3742, 5847, 6467).
That life is from the Lord alone (n. 2886-2889, 3344, 3484, 4319, 4320, 4524, 4882, 5986, 6325, 6468-6470, 9276, 10196).
It flows into angels, spirits, and men, in a wonderful manner (n. 2886-2889, 3337, 3338, 3484, 3742).
The Lord inflows from His Divine Love, which is such that it wills that what is its own should be another’s (n. 3472, 4320).
For this reason life appears to be in man, and not flowing in (n. 3742, 4320).
Of the joy of angels, perceived and confirmed by what they told me, because of their not living from themselves but from the Lord (n. 6469).
The evil are unwilling to be convinced that life flows in (n. 3743).
Life from the Lord flows in also with the evil (n. 2706, 3743, 4417, 10196).
But they turn good into evil, and truth into falsity; for such as man is such is his reception of life, illustrated (n. 4319, 4320, 4417).

204. It ought, however, to be known that intelligence and wisdom vary with everyone in accordance with this communication. Those whose intelligence and wisdom are formed from genuine truths and goods have communication with societies in accordance with the form of heaven, while those whose intelligence and wisdom are not formed from genuine truths and goods, but yet from things that agree with them, have a broken and irregularly coherent communication, since it is not with societies in the series in which the form of heaven is. On the other hand, those who are not in intelligence and wisdom because they are in falsities from evil, have communication with societies in hell, their extension being according to the degree of their confirmation. It ought further to be known that this communication with societies is not such a communication as is clearly perceptible to those there, but is a communication with their quality in which they are, and which flows from them.#
# Thought diffuses itself into the societies of spirits and angels round about (n. 6600-6605); but still it does not move and disturb the thoughts of those societies (n. 6601, 6603).

205. There is an association of all in heaven in accordance with spiritual affinities, which are those of good and truth in their order. It is so in the whole heaven, in each society and in each house. Because of this, angels who are in like good and truth recognize each other, as relatives by blood and marriage do on the earth, just as if they had known each other from infancy. The goods and truths which, in the case of any one angel, make his wisdom and intelligence, are associated in like manner. They recognize each other in like manner and as they recognize each other they join themselves together.# In consequence, those in whom truths and goods are joined in accordance with the form of heaven see things following one after another in a series, and see how they cohere round about, far and wide. It is otherwise with those in whom goods and truths are not conjoined in accordance with the form of heaven.
# Good acknowledges its own truth, and truth its own good (n. 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5407, 5835, 9637); and hence is the conjunction of good and truth (n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530, 9258, 10555); for this is from the influx of heaven (n. 9079).

206. Such is the form in each heaven, and in accordance with it, the angels have communication and extension of thoughts and affections, thus in accordance with it they have intelligence and wisdom. But the communication of one heaven with another is different, that is, of the third or inmost with the second or middle, and of this with the first or outermost. Yet the communication between the heavens should not be called communication, but influx. About this something will now be said. That there are three heavens and that they are distinct from one another can be seen above in the relevant section (n. 29-40).

207. That between one heaven and another there is influx but not communication can be confirmed from their relative positions. The third or inmost heaven is above, the second or middle heaven is below, and the first or outermost heaven is still lower. There is a similar arrangement in all the societies of each heaven, for example, some dwell on elevated places that appear like mountains (n. s88) on the top of which dwell those who are of the inmost heaven. Below these are the societies of the second heaven, below these again the societies of the outermost heaven, and so on throughout, whether in elevated places or not. A society of a higher heaven has no communication with that of a lower heaven except by correspondences (see above n. 100), and communication by correspondences is what is called influx.

sRef Luke@17 @31 S0′ sRef Matt@24 @17 S0′ sRef Luke@17 @32 S0′ sRef Matt@24 @18 S0′ 208. One heaven is joined with another, or a society of one heaven with a society of another, by the Lord alone, by both immediate and mediate influx, immediate from Himself, and mediate through the higher heavens in order into the lower.# Because the conjunction of the heavens by influx is from the Lord alone, there is most careful provision against any angel of a higher heaven looking down into a society of a lower heaven and talking with anyone there, for, the moment such a thing happens, the angel is deprived of his intelligence and wisdom. The reason for this will be explained. As there are three degrees of heaven, so each angel has three degrees of life, those in the inmost heaven having the third or inmost degree open, while the second and first degrees are closed. Those in the middle heaven have the second degree open and the first and third closed. Those in the lowest heaven have the first degree open, and the second and third closed. As soon, then, as an angel of the third heaven looks down into a society of the second heaven, and talks with anyone there, his third degree is closed. By this closing he is deprived of his wisdom, for his wisdom resides in the third degree, and he has none in the second or first degree. This is what is meant by the words of the Lord in Matthew:

He that is on the housetop, let him not go down to take what is in his house; and he that is in the field, let him not turn back to take his garment. Matt. xxiv. 17, 18.

and in Luke:

In that day, he that shall be on the housetop and his goods in the house, let him not go down to take them away; and he that is in the field, let him not turn back. Remember Lot’s wife. Luke xvii. 31, 32.
# There is immediate influx from the Lord and mediate influx through heaven (n. 6063, 6307, 6472, 9682, 9683).
There is immediate influx of the Lord into the minutest parts of all things (n. 6058, 6474-6478, 8717, 8728).
Of the mediate influx of the Lord through the heavens (n. 4067, 6982, 6985, 6996).

209. No influx is possible from the lower into the higher heavens because this is contrary to order, but there is influx from the higher heavens into the lower. Also the wisdom of the angels of a higher heaven surpasses the wisdom of the angels of a lower heaven, as a myriad to one. This is another reason that the angels of a lower heaven cannot speak with those of a higher heaven. In fact when they look towards them, they do not see them, the higher heaven appearing like a mist over their heads. Angels of a higher heaven, however, can see those in a lower heaven, but they are not allowed to talk with them on pain of losing their wisdom, as has been said above.

210. The thoughts and affections and also the speech of the angels of the inmost heaven are never perceived in the middle heaven, because they so far transcend what is there. But when it pleases the Lord, there appears from them in the lower heavens something like a flame, and from the thoughts and affections of those in the middle heaven there is seen in the outermost heaven something luminous and sometimes as a cloud shining white and variegated. From that cloud, its rising, falling and shape, what is being said is also in some measure known.

211. From these things it can be established what the form of heaven is, namely, that it is the most perfect of all in the inmost heaven. In the middle heaven it is also perfect but in a lower degree, and in the outermost heaven in a still lower degree; also the form of one heaven has its permanent existence from another by means of influx from the Lord. But what communication by influx is cannot be understood unless it is known what degrees of height are, and how they differ from degrees of length and breadth. What these different degrees are may be seen above (n. 38).

212. As regards the form of heaven specifically and how it moves and flows, this not even the angels of heaven can comprehend. Some idea of it can be presented by the form of all things in the human body when examined and investigated by an acute and wise observer. For it has been shown above in their relevant sections that the entire heaven resembles one man (see n. 59-72), and that all things in man correspond to the heavens (n. 87-102). How incomprehensible and inexplicable that form is, may appear in a general way only from the nerve fibres by which each part and all parts of the body are joined together. What these fibres are and how they proceed and flow in the brain, not even the eye can perceive, for innumerable fibres are there so interwoven, that, taken together, they appear as a soft continuous mass; and yet, it is in accordance with these that each thing and all things of the will and the understanding flow most distinctly into acts. Again, how these fibres join together in the body is clear from the various plexuses, such as those of the heart, the mesentery and others, and also from the knots called ganglions, into which many fibres from every region enter and there intermingle, and when joined together in another way, go forth to their functions and this again and again; besides similar things in every viscus, member, organ and muscle. Whoever examines with the eye of wisdom these fibres and their many wonders will be utterly bewildered. Yet the things seen with the eye are few. Those not seen are still more wonderful because they belong to an inner realm of nature. That this form corresponds to the form of heaven is clearly evident from the working of everything of the understanding and of the will within it and in accordance with it. For whatever a man wills passes spontaneously into an accordant act, and whatever he thinks spreads through the fibres from their beginnings even to their terminations from which the senses are derived; and because it is the form of thought and will, it is the form of intelligence and wisdom. This is the form that corresponds to the form of heaven. From this it can be known that such is the form in accordance with which every affection and thought of the angels extends forth, and that so far as the angels are in that form, they are in intelligence and wisdom. That this form of heaven is from the Divine Human of the Lord may be seen above (n. 78-86). These things have been stated to make it known also that the heavenly form is such that, even as to generals, it can never be completely expressed, so that it is incomprehensible even to the angels, as has been said above.

213. GOVERNMENTS IN HEAVEN


As heaven is distinguished into societies, and the larger societies consist of some hundreds of thousands of angels (n. 50), and as all within a society are in like good but not in like wisdom (n. 43), it necessarily follows that there are also governments. For order must be observed and all things of order must be guarded. But the governments in the heavens are various. They are of one sort in societies that constitute the Lord’s celestial kingdom, and of another sort in societies that constitute the Lord’s spiritual kingdom. They differ also in accordance with the ministrations of the several societies. Nevertheless, no other government than the government of mutual love can operate in the heavens, and the government of mutual love is heavenly government.

sRef Matt@5 @37 S0′ 214. Government in the Lord’s celestial kingdom is called JUSTICE, because all who are there are in the good of love to the Lord from the Lord, and what is done from that good is called just. Government there belongs to the Lord alone. He Himself leads and teaches them in the affairs of life. The truths which are called truths of judgment are written on their hearts. Everyone knows, perceives and sees them.# Therefore matters of judgment never come into dispute there, but only matters of justice which belong to life. About these matters the less wise consult those who are wiser, and they enquire of the Lord and receive answers. Their heaven or their inmost joy is to live justly from the Lord.
# The celestial angels do not think and speak from truths, as the spiritual angels do, because from the Lord they are in a perception of all things of truth (n. 202, 597, 607, 784, 1121, 1384, 1398, 1442, 1919, 7680, 7877, 8780, 9277, 10336).
In respect of truths the celestial angels say, Yea, yea, or Nay, nay; but the spiritual angels reason about them whether it is so or not (n. 2715, 3246, 4448, 9166, 10786), where the Lord’s words,
Let your speech be Yea, yea, Nay, nay; what is beyond these is from evil.

are explained. Matt. v. 37.

215. Government in the Lord’s spiritual kingdom is called JUDGMENT, because they are in spiritual good, which is the good of charity towards the neighbour; and this good in its essence is truth,# and truth pertains to judgment and good to justice.## These, too, are led by the Lord, but mediately (n. 208), therefore, they have governors, fewer or more according to the need of the society in which they are. They also have laws according to which they live together. The governors administer all things in accordance with the laws. They understand these because they are wise, and, in doubtful matters, they are enlightened by the Lord.
# Those in the spiritual kingdom are in truths, and those in the celestial kingdom are in good (n. 863, 875, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596).
The good of the spiritual kingdom is the good of charity towards the neighbour and this good in its essence is truth (n. 8042, 10296).
## In the Word “justice” is predicated of good, and “judgment” of truth, therefore “to do justice and judgment” means good and truth (n. 2235, 9857).
“Great judgments” means the law of Divine order, thus Divine truths (n.
7206).

sRef Isa@33 @5 S0′ sRef Jer@23 @5 S0′ sRef Jer@9 @24 S0′ sRef Isa@9 @7 S0′ sRef Isa@58 @2 S0′ sRef Ps@36 @6 S0′ sRef Ps@36 @5 S0′ sRef Hos@2 @19 S0′ 216. As government from good which is the kind of government in the Lord’s celestial kingdom is called justice, and government from truth which is the kind of government in the Lord’s spiritual kingdom is called judgment, so in the Word, justice and judgment are used when heaven and the Church are treated of, justice signifying celestial good, and judgment spiritual good, which good, as has been said above, is, in its essence, truth, as in the following passages:

Of peace there shall be no end upon the throne of David and upon His kingdom, to establish it and to uphold it in judgment and in justice, even for ever. Isa. xx.

By “David” there, is meant the Lord,# and by “His kingdom”, heaven, as is evident from the following passage:

I will raise unto David a just branch, and he shall reign as King, and shall deal intelligently and shall do judgment and justice in the earth. Jer. xxiii. 5.

Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and justice. Isa. xxxiii. 5.

By Zion also is meant heaven and the Church:##

I, Jehovah, doing. . . judgment and justice in the earth, for in these things I delight. Jer. ix. 24.

I will betroth thee unto Me for ever, and I will betroth thee unto Me in justice and judgment. Hos. ii. 19.

O Jehovah, in the heavens . . . Thy justice is like the mountains of God, and Thy judgments are like the great deep. Psalm xxxvi. 5, 6.

They ask of Me the judgments of justice, they long for an approach unto God. Isa. lviii. 2.

and in other passages.
# By “David”, in the prophetic parts of the Word, is meant the Lord (n. 1888, 9954).
## By “Zion”, in the Word, is meant the Church, especially the celestial Church (n. 2362, 9055).

217. In the Lord’s spiritual kingdom there are various forms of government, not the same in one society as in another, the variety being in accordance with the ministrations of the societies. Their ministrations are in accord with the ministrations of all things in man, to which they correspond. That these are various is well known. For the heart has one ministration, the lungs another, the liver another, the pancreas and spleen another, and each sense organ another. As in the body these organs perform various services, so also there are various services pertaining to the societies in the Grand Man which is heaven, for the societies there correspond to these organs. That there is a correspondence of all things of heaven with all things of man may be seen in the appropriate section above (n. 87-102). But all the forms of government agree in this, that they look to the public good as their end, and in that good to the good of each individual.# This is so, because all in the whole heaven are under the oversight of the Lord Who loves all, and, from His Divine Love, ordains that there is a common good from which each individual may acquire his own good. Each one, indeed, acquires good in so far as he loves the community, for so far as he loves the community, to that extent he loves all and every one. And as that love is the Lord’s, he is to that extent loved by the Lord, and good becomes his.
# Every man and every society, also one’s country and the Church and in the universal sense the kingdom of the Lord, is a neighbour, and to do good to these from love of good in accordance with their state is to love the neighbour; that is, the neighbour is the good of these, which is the common good that must be consulted (n. 6818-6824, 8123).
Civil good also, which is justice, is a neighbour (n. 2915, 4730, 8120-8123). Therefore charity towards the neighbour extends itself to all things and each thing of the life of man; and to love good and to do good from love of good and truth, and also to do what is just from a love of what is just in any function whatever and in every act, is to love the neighbour (n. 2417, 8121-8124).

sRef Matt@20 @28 S0′ sRef Luke@22 @26 S0′ sRef Matt@20 @26 S0′ sRef Matt@20 @27 S0′ 218. From all this it can he established what kind of governors there are, namely, that they are such as are pre-eminent in love and wisdom, and so, from love, desire the good of all, and, from wisdom, know how to provide for its being done. Such governors do not domineer or dictate, but minister and serve, for to do good to others from the love of good is to serve, and to provide for its being done is to minister. Nor do they make themselves greater than others, but less. For they put the good of society and of the neighbour in the first place, and their own good last, and whatever is put in the first place is held to be greater, and what is put last, to be less. Nevertheless, the rulers have honour and glory. They dwell in the midst of the society, in a higher position than the rest and also in magnificent palaces. This glory and honour they indeed accept though not for the sake of themselves, but for the sake of obedience. For all there know that they have that honour and glory from the Lord and on that account they are to be obeyed. This is what is meant by the Lord’s words to His disciples:

Whosoever would become great among you, let him be your minister; and whosoever would be first among you, let him be your servant, as the Son of Man came not to be ministered unto, but to minister. Matt. xx. 26-28.

He that is greatest among you, let him be as the least, and he that is chief as he that doth serve. Luke xxxi. 26.

219. Also in each house there is a like government in least form. In every house there is a master and there are servants. The master loves the servants and the servants love the master, consequently they serve each other from love. The master teaches how they ought to live and says what is to be done. The servants obey and perform their duties. To perform use is the delight of the life of them all. Hence it is evident that the Lord’s kingdom is a kingdom of uses.

220. There are also governments in the hells, for otherwise they could not be kept in restraint; but the governments there are the opposites of governments in the heavens. They are all from the love of self, each one there wishing to dictate to others and to be over them. They hate those who do not favour them, and make them objects of their vengeance and do violence to them, for such is the nature of the love of self. Therefore, the more malicious are set over them as governors, and these they obey from fear.# But concerning this see below where the hells are treated of.
# There are two kinds of rule, one from love towards the neighbour, the other from love of self (n. 10814).
From the rule that is from love towards the neighbour flow all goods and all delights (n. 10160, 10814).
In heaven no one desires to rule from the love of self, but all desire to minister, which is to rule from love towards the neighbour; this is the source of their great power (n. 5732).
From rule from the love of self come all evils (n. 10038).
When the loves of self and the world began to reign, men were compelled to subject themselves to forms of government as a means of security (n. 7364, 10160, 10814).

221. DIVINE WORSHIP IN HEAVEN

Divine worship in the heavens is not unlike, in externals, Divine worship on the earth, but in internals it is different. In the heavens, as on earth, there are doctrines, preachings and temples. The Doctrines agree as to essentials, but they are doctrines of more interior wisdom in the higher heavens than in the lower. The Preachings are in accordance with the doctrines, and as they have houses and palaces, (n. 183-190), so they have Temples in which the preaching takes place. Such things exist in the heavens, because the angels are being continually perfected in wisdom and love. For they have, as men have, understanding and will, and both their understanding and their will are capable of being continually perfected, the understanding by means of the truths of intelligence, and the will by means of the goods of love.#
# The understanding is receptive of truth, and the will of good (n. 3623, 6125, 7503, 9300, 9930).
As all things have relation to truth and good, so everything of man’s life has relation to understanding and will (n. 803, 10122).
Angels are perfected to eternity (n. 4803, 6648).

222. Divine worship itself in the heavens does not, however, consist in going to church and in listening to sermons, but in a life of love, charity and faith in accordance with doctrines. Preachings in churches serve solely as means of instruction in matters of life. I have talked with angels about this, and have told them that it is believed in the world that Divine worship consists solely in attending church, listening to sermons, observing the sacrament of the Supper three or four times a year, and performing other acts of worship prescribed by the Church, also finding time for prayers, and then behaving devoutly. The angels said that these are outward acts that ought to be done, but are of no avail unless there is an internal from which they proceed, which is a life in accordance with the precepts that doctrine teaches.

223. That I might learn about their meetings in temples, I have been permitted at times to attend and to hear the preaching. The preacher stands in a pulpit at the east. Those who are in the light of wisdom more than others sit in front of him, those who are in less light, to the right and left of these. They recline in the form of a circle, so that all are within the preacher’s view, no one being at either side so as to be out of his view. At the door, which is at the east of the temple on the left of the pulpit, stand those who are being initiated. No one is permitted to stand behind the pulpit; if there is anyone there, the preacher is confused. It is the same if anyone in the congregation dissents, for which reason he must turn away his face. The preachings are made with such wisdom that they are not comparable with those in the world, for they are in the heavens in an interior light. The temples in the spiritual kingdom seem to be of stone and those in the celestial kingdom of wood. The reason for this is that stone corresponds to truth, in which are those in the spiritual kingdom, while wood corresponds to good# in which are those who are in the celestial kingdom. In that kingdom the buildings are not called temples but houses of God. In the celestial kingdom they are without magnificence, but in the spiritual kingdom they are more or less magnificent.
# “Stone” signifies truth (n. 114, 643, 1298, 3720, 6426, 8609, 10376).
“Wood” signifies good (n. 643, 3720, 8354).
On this account the most ancient people, who were in celestial good, had sacred buildings of wood (n. 3720).

224. Moreover, I talked with a preacher about the holy state in which those are who listen to the preachings in the temples. He said that every one is pious, devout and holy in accordance with his interiors, and these interiors are [formed] of love and faith in which is what is holy itself because the Divine of the Lord is in them. He also declared that he knew nothing about outward holiness apart from love and faith. When he thought of external holiness separate from love and faith, he said that possibly it would be something counterfeiting holiness in outward appearance, either acquired by art or hypocritical, and that some spurious fire from the love of self and the world may kindle it and keep it going.

225. All the preachers are from the Lord’s spiritual kingdom, none from the celestial kingdom. They are from the spiritual kingdom because the angels there are in truths from good, and all the preaching is done from truths. There are no preachers from the celestial kingdom, because those who are there are in the good of love, from which good they see and perceive truths but do not talk about them. Yet although the angels in the celestial kingdom perceive and see truths, still there are preachings there, since by means of them they are enlightened in the truths that they already know and are perfected by many truths that they did not previously know. As soon as they hear truths they acknowledge them and thus perceive them. They also love the truths that they perceive, and by living in accordance with them, they make them to be of their life, declaring that to live in accordance with truths is to love the Lord.#
# To love the Lord and the neighbour is to live in accordance with the Lord’s commandments (n. 10143, 10153, 10310, 10578, 10645).

226. All preachers are appointed by the Lord, and have therefore a gift for preaching. No one else is allowed to teach in the temples. They are called preachers, but not priests. They are not priests because the priesthood of heaven is the celestial kingdom, for priesthood signifies the good of love to the Lord, and those in the celestial kingdom are in that good. The royalty of heaven, however, is the spiritual kingdom, for royalty signifies truth from good in which are those who are in the spiritual kingdom (see above 24).#
# Priests represented the Lord as to Divine Good, kings as to Divine Truth (n. 2015, 6148).
Therefore, in the Word, a “priest” signifies those who are in the good of love to the Lord, thus the “priesthood” that good (n. 9806, 9809).
A “king” in the Word signifies those who are in Divine Truth, and “royalty” truth from good (n. 1672, 2015, 2069, 4575, 4581, 4966, 5044).

227. The doctrines in accordance with which the preachings are, all look to life as their end, and none to faith separate from the life. The doctrine of the inmost heaven is more full of wisdom than the doctrine of the middle heaven, and this more full of intelligence than the doctrine of the lowest heaven. For, in each heaven, the doctrines are on a level with the perceptions of the angels. The essential of all the doctrines is to acknowledge the Lord’s Divine Human.

228. THE POWER OF THE ANGELS OF HEAVEN

That angels have power cannot be comprehended by those who know nothing about the spiritual world and its influx into the natural world. Such think that angels can have no power because they are spiritual and are so pure and unsubstantial that no eye can even see them. But those who look more interiorly into the causes of things take a different view. They know that all the power that a man has is from his understanding and will, for apart from these he is powerless to move a particle of his body. The understanding and will are his spiritual man. This moves the body and its members at every command. For whatever the man thinks, the mouth and tongue speak, and whatever he wills the body does; also giving strength when desired to do so. A man’s will and understanding are ruled by the Lord through angels and spirits. So also are all things of his body, because these are from the will and understanding; and if you will believe it, without influx from heaven man cannot even move a step. That this is so has been shown me by much experience. Angels have been permitted to activate my steps, my actions, and my tongue and speech, as they would, and this by influx into my will and thought; and I have learned thereby that of myself I could do nothing. They said afterwards that every man is so ruled, and that he can know this from the doctrine of the Church and from the Word. For he prays that God may send His angels to lead him, direct his steps, teach him, and inspire in him what to think and what to say, and other like things. Yet when man thinks within himself apart from doctrine, he says and believes otherwise. These things have been said to make known what power angels have with man.

sRef 2Sam@24 @17 S0′ sRef 2Sam@24 @16 S0′ sRef Ps@103 @20 S0′ 229. So great is the power of angels in the spiritual world, however, that if I were to bring forward all that I have witnessed in regard to it, it would exceed belief. Any obstruction there that ought to be removed because it is contrary to Divine order the angels cast down or overthrow merely by an effort of the will and a look. Thus I have seen mountains that were occupied by the evil cast down and overthrown, and sometimes shaken from end to end as in earthquakes; also rocks cleft asunder down to the deep, and the evil who were upon them swallowed up. I have also seen some hundreds of thousands of evil spirits dispersed and cast down into hell. Numbers are of no avail against the angels; neither are devices, cunning, or combinations; for they see through them all, and shatter them in a moment. But more may be seen on this subject in the ACCOUNT OF BABYLON DESTROYED. Such power do angels have in the spiritual world. It is evident from the Word that they have like power in the natural world also when it is granted; for instance, that they have given to destruction entire armies; and that they brought on a pestilence from which seventy thousand men died. Of this angel it is said:

The angel stretched out his hand against Jerusalem to destroy it; but Jehovah repented Him of the evil, and said to the angel that destroyed the people, It is enough, now stay thy hand. And David saw the angel that smote the people. 2 Samuel xxiv. 16, 17.

besides other passages. Because the angels have such power they are called powers; as in David:

Bless Jehovah, ye angels, most powerful in strength. Psalm ciii. 20.

230. It must be known, however, that the angels have no power whatever of themselves, but that all their power is from the Lord; and that they are powers only so far as they acknowledge this. Whoever among them believes that he has power of himself instantly becomes so weak as not to be able to resist even a single evil spirit. For this reason angels ascribe no merit whatever to themselves, and are averse to all praise and glory on account of any thing they do, ascribing it to the Lord.

231. It is the Divine Truth going forth from the Lord that has all power in the heavens, for the Lord in heaven is Divine Truth united to Divine Good (see n. 126-140). To the extent that angels are receptions of this truth they are powers.# Moreover, each one is his own truth and his own good because each one is such as his understanding and will are. The understanding is formed of truth because everything of it is from truths, and the will is formed of good because everything of it is from goods; for whatever any one understands he calls truth, and whatever he wills he calls good. From this it is that every one is his own truth and his own good.## Therefore so far as an angel is truth from the Divine and good from the Divine he is a power, because to that extent the Lord is in him. And as no one is in good and truth quite the same as another, since in heaven, as in the world, there is endless variety (n. 20), therefore one angel is not in the same power as another is. Those who constitute the arms in the Grand Man, or heaven, have the greatest power because such are more in truths than others, and into their truths, good flows from the entire heaven. Moreover, the power of the whole man passes into the arms, and by means of these the whole body exercises its powers. It is for this reason that in the Word “arms” and “hands” signify power.### Sometimes on this account a naked arm is seen in heaven so powerful as to be able to break in pieces every thing in its way, even though it were a great rock on the earth. Once it was moved towards me, and I perceived that it was able to crush my bones to powder.
# Angels are called powers and are powers by virtue of their reception of Divine Truth from the Lord (n. 9639).
Angels are recipients of Divine Truth from the Lord and therefore in several places in the Word are called gods (n. 4295, 4402, 7268, 7873, 8192, 8301, 9160).
## A man or an angel is his own good and his own truth, thus his own love and his own faith (n. 10298, 10367).
He is his own understanding and his own will, for everything of life is therefrom; the life of good being from the will, and the life of truth being from the understanding (n. 10076, 10177, 10264, 10284).
### The correspondence of the hands, arms, and shoulders, with the Grand Man or heaven (n. 4931-4937).
In the Word, “arms” and “hands” signify power (n. 878, 3091, 4932, 4933, 6947, 10019).

232. That the Divine Truth going forth from the Lord has all power, and that angels have power to the extent that they are receptions of Divine Truth from the Lord may be seen above (n. 137). But angels are receptions of Divine Truth so far as they are receptions of Divine Good, for truths have all their power from good, and none from truths apart from good. So, too, good has all its power through truths, and none from good apart from truths. Power results from the conjunction of these two. The same is true of faith and love; for it is the same whether you say truth or faith, since everything of faith is truth; also it is the same whether you say good or love, since everything of love is good.# The great power that angels have by means of truths from good is evident also from this, that when an evil spirit is merely looked at by the angels he falls into a swoon, and does not appear like a man, and this until the angel turns away his eyes. Such an effect is produced by the look of the eyes of angels, because the sight of angels is from the light of heaven, and the light of heaven is Divine Truth (see above, n. 126-132). Moreover, the eyes correspond to truths from good.##
# All power in heaven is the power of truth from good, thus of faith from love (n. 3091, 3563, 6423, 8304, 9643, 10019, 10182).
All power is from the Lord, because from Him is every Truth of faith and every Good of love (n. 9327, 9410).
This power is meant by the keys given to Peter (n. 6344).
It is Divine Truth going forth from the Lord that has all power (n. 6948,
8200).
This power of the Lord is what is meant by “sitting at the right hand of Jehovah” (n. 3387, 4592, 4933, 7518, 7673, 8281, 9133).
The right hand means power (n. 10019).
## The eyes correspond to truths from good (n. 4403-4421, 4523-4534, 6923).

233. As truths from good have all power, so falsities from evil have no power at all;# and as all in hell are in falsities from evil they have no power against truth and good. But what power they have among themselves, and what power evil spirits have before they are cast into hell, will be told in subsequent pages.
# Falsity from evil has no power, because truth from good has all power (n. 6784, 10481).

234. THE SPEECH OF ANGELS

Angels talk with each other just as men do in the world, and on various subjects, as on domestic matters, and on matters of the civil state, and of moral, and spiritual life. Nor is there any difference except that their talk is more intelligent than that of men, because it is more interiorly from thought. I have been permitted to associate with them frequently, and to talk with them as friend with friend, and sometimes as stranger with stranger; and as I was then in a state like theirs I did not know otherwise than that I was talking with men on the earth.

235. Angelic speech, equally with human speech, is distinguished into words. It is also by sound uttered and heard. For angels, like men, have mouth, tongue, and ears. They also have an atmosphere in which the sound of their speech is articulated, although it is a spiritual atmosphere adapted to angels, who are spiritual. In their atmosphere angels breathe and utter words by means of their breath, as do men in their atmosphere.#
# In the heavens there is respiration, but it is of an interior kind (n. 3884, 3885); from experience (n. 3884, 3885, 3891, 3893).
There are differing respirations there, varying in accordance with their states (n. 1119, 3886, 3887, 3889, 3892, 3893).
The evil are wholly unable to breathe in heaven, and they are suffocated if they go there (n. 3894).

236. In the entire heaven all have one language, and, from whatever society they come whether near or remote, they all understand one another. Language there is not learned but is implanted by nature with every one, for it flows from their very affection and thought. The tones of their speech correspond to their affection, and the vocal articulations which are words correspond to the ideas of thought that spring from the affection; and because of this correspondence the speech itself is spiritual, for it is affection sounding and thought speaking. [2] Any one who gives any thought to it can know that all thought is from affection which pertains to love, and that the ideas of thought are the various forms into which the general affection is distributed. For no thought or idea is possible apart from affection-their soul and life being from it. This enables angels to know, merely from another’s speech, what he is-from the tone what his affection is, and from the vocal articulations of sound or words what his mind is. The wiser angels know from a single series of words, what the ruling affection is, for to that affection they chiefly attend. [3] It is known that each individual has a variety of affections, one when in joy, another when in grief another when in pity and compassion, another when in sincerity and truth, another when in love and charity, another when in zeal or in rage, another when in simulation and deceit, another when in quest of honour and glory, and so on, but the ruling affection or love is in all of these. Therefore, the wiser angels, because they perceive this, know from the speech the whole state of another. This it has been granted me to know from much experience. [4] I have heard angels disclosing the character of another’s life merely from hearing him speak. They also said that from some of the ideas of another’s thought they could know all things of his life, because from those ideas they know his ruling love, in which are all things in their order. They know also that man’s book of life is nothing else.

237. Angelic language has nothing in common with human languages except certain words that are the sounds of a specific affection. Yet this is true not of the words themselves but of their sounds; on which subject something will be said in what follows. That angelic language has nothing in common with human languages is evident from the fact that angels are unable to utter a single word of human language. This was tried but they could not do it, because they can utter nothing except what is in entire agreement with their affections; whatever is not in agreement is repugnant to their very life, for life belongs to affection, and their speech is from that. I have been told that the first language of men on our earth was in agreement with angelic language because they had it from heaven; and that the Hebrew language agrees with it in some respects.

238. Because the speech of angels corresponds to their affection, which is of love, and the love of heaven is love to the Lord and love towards the neighbour (see above, n. 13-19), it is evident how choice and delightful their talk is. For it affects not only the ears but also the interiors of the mind of those who hear it. There was a certain hard-hearted spirit with whom an angel was speaking. At length he was so much affected by what was said that he shed tears, saying that he had never wept before, but he could not help doing so, for it was love speaking.

239. The speech of angels is likewise full of wisdom because it proceeds from their interior thought, and their interior thought in wisdom, as their interior affection is love. In speech their love and wisdom unite. Consequently, their speech is so full of wisdom that they can express in a single word what man cannot express in a thousand words. Also the ideas of their thought include such things as man cannot grasp, still less express. This is why the things that have been heard and seen in heaven are said to be ineffable, and such as ear hath never heard nor eye seen. [2] That this is true I have also been permitted to learn by experience. At times I have entered into the state in which angels are, and in that state have talked with them, and I then understood everything. But when I was brought back into my former state, and thus into the natural thought proper to man, and wished to recall what I had heard, I could not. For there were thousands of things not on a level with the ideas of natural thought, and therefore only to be expressed by variegations of heavenly light, and thus not at all by human words. [3] The ideas of thought of the angels, from which their words are derived, are also modifications of the light of heaven, and the affections from which the tones of the words are derived are variations of the heat of heaven. This is because the light of heaven is Divine Truth or Wisdom, and the heat of heaven is Divine Good or Love (see above, n. 126-140), and the angels have their affection from the Divine Love, and their thought from the Divine Wisdom.#
# The ideas of angels, from which they speak, are expressed by wonderful variegations of the light of heaven (n. 1646, 3343, 3993).

240. Because the speech of angels proceeds directly from their affection, and the ideas of their thought being, as was said above (n. 236), the various forms into which their general affection is distributed, angels can therefore express in a moment what a man cannot express in half an hour. Also they can set forth in a few words what has been expressed in writing on many pages. This, too, has been proved to me by much experience.# Thus the angels’ ideas of thought and the words of their speech make one, like efficient cause and effect. For what is in the ideas of thought as cause is presented in the words as effect, and this is why every word comprises in itself so many things. Also all the particulars of angelic thought, and thus of angelic speech, appear, when presented to view, like a thin outflowing wave or atmosphere, in which are innumerable things in their order derived from angelic wisdom, and these enter another’s thought and affect him. The ideas of thought of every one, both angel and man, are presented to view in the light of heaven, whenever the Lord pleases.##
# Angels can express by their speech in a moment more than a man can express by his in half an hour; and they can also express things that do not fall into the expressions of human speech (n. 1641-1643, 1645, 4609. 7089).
## There are innumerable things contained in one idea of thought (n. 1008,
1869, 4946, 6613-6618).
The ideas of man’s thought are opened in the other life, and what they are is presented to view to the life (n. 1869, 3310, 5510).
What their appearance is (n. 6601, 8885).
The ideas of angels of the inmost heaven present an appearance of flamy light (n. 6615).
The ideas of angels of the outermost heaven present an appearance of thin white clouds (n. 6614).
An idea of an angel seen, from which there was a radiation towards the Lord (n. 6620).
Ideas of thought extend themselves widely into the societies of angels round about (n. 6598-6613).

241. The angels of the Lord’s celestial kingdom speak in a way resembling the speech of the angels of the Lord’s spiritual kingdom, but it is from more interior thought. Celestial angels are in the good of love to the Lord, and therefore speak from wisdom; while spiritual angels are in the good of charity towards the neighbour, which in its essence is truth (n. 225), and therefore speak from intelligence, for wisdom is from good, and intelligence is from truth. For this reason the speech of celestial angels is like a gentle stream, soft, and as it were continuous; but the speech of spiritual angels is slightly vibratory and divided. The speech of celestial angels has much of the tones of the vowels u and a; while the speech of spiritual angels has much of the tones of e and i; for the vowels stand for tone, and in the tone there is affection, the tone of the speech of angels corresponding to their affection, as has been said above (n. 236) while the vocal articulations, which are words, correspond to the ideas of thought which are derived from affection. As vowels are not essential to a language, but serve by means of tones to elevate the words to the various affections according to each one’s state, so in the Hebrew tongue the vowels are not expressed, and are also variously pronounced. From this a man’s quality as to his affection and love is known to the angels. The speech of celestial angels is quite lacking in hard consonants, and it rarely passes from one consonant to another without the interposition of a word beginning with a vowel. This is why in the Word the particle “and” is so often interposed, as can be confirmed by those who read the Word in the Hebrew language, in which that word is soft, beginning and ending with a vowel sound. Again, in the Word, in Hebrew, it can in some measure be known from the words used whether they belong to the celestial class or the spiritual class, that is, whether they involve good or truth. Those involving good partake largely of the sounds of u and o, and also somewhat of a, while those involving truth partake of the sounds of e and i. Because it is especially in tones that affections show themselves, so in human speech, when great subjects are discussed, such as heaven (coelum) and God (Deus), those words are preferred that contain the vowels u and a. Musical tones also, whenever such themes are to be expressed, rise to the same fullness; but not when less exalted themes are considered. By such means musical art is able to express affections of various kinds.

242. In angelic speech there is a kind of concord that cannot be described.# This arises from the pouring forth and diffusion of the thoughts and affections from which speech flows, in accordance with the form of heaven, and all association and all communication in heaven is in accordance with that form. That angels are associated in accordance with the form of heaven, and that their thoughts and affections flow in accordance with it may be seen above (n. 200-212).
# In angelic speech there is a concord with harmonious cadence (n. 1648, 1649, 7191).

243. Speech like that in the spiritual world is inherent in every man but in his interior intellectual part, yet man does not know this, because this speech does not with man, as with angels, fall into words analogous to affection. Nevertheless, this is what causes man, when he enters the other life, to come into the same speech as spirits and angels, and thus to know how to speak without instruction.# But more on this subject below.
# There is spiritual or angelic speech belonging to man, though he does not know it (n. 4104).
The ideas of the internal man are spiritual, but during his life in the world man perceives them naturally, because he then thinks in what is natural (n. 10236, 10237, 10551).
Man comes after death into his interior ideas (n. 3226, 3342, 3343, 10568, 10604).
Those ideas then form his speech (n. 2470-2479).

244. In heaven, as has been said above, all have one speech; but it is varied in this respect, that the speech of the wise is more interior and more full of variations of affections and ideas of thought, while the speech of the less wise is more exterior and lacking in such fullness, and the speech of the simple is still more exterior, consisting of words from which the meaning is to be gathered in the same way as when men are, talking with one another. There is also speech by the face, terminating in something sonorous modified by ideas. Again, there is speech in which heavenly representatives are mingled with ideas, and go forth from ideas to sight. There is also speech by gestures that correspond to affections, and represent things like those expressed by their words. There is speech by means of the general things of affections and the general things of thoughts. There is speech like thunder, besides other kinds.

245. The speech of evil and infernal spirits is likewise natural to them because it is from affections, but from evil affections and consequent filthy ideas, to which angels are utterly averse. Thus the modes of speaking in hell are opposite to those of heaven. Consequently, evil spirits cannot endure angelic speech, nor can angels endure infernal speech. To the angels, infernal speech is like a bad odour striking the nostrils. The speech of hypocrites, who are such as are able to feign themselves angels of light, resembles as to words the speech of angels, but as to affections and consequent ideas of thought, it is the direct opposite. Consequently, when the inner nature of their speech is perceived as it is by wise angels, it is heard as the gnashing of teeth, and strikes with horror.

246. THE SPEECH OF ANGELS WITH MAN

Angels who talk with man do not talk in their own language, but in the man’s own language and also in other languages with which he is well acquainted, but not in languages unknown to him. This is so because when angels speak with a man they turn themselves to him and conjoin themselves with him; and this conjunction of angel with man causes both to be in like thought; and as man’s thought clings to his memory, and this is the source of his speech, each of them has the same language. Moreover, when an angel or a spirit comes to a man, and by turning to him is conjoined to him, he so enters into the entire memory of the man that he hardly knows otherwise than that he is aware, from himself of whatever the man knows, including his languages. [2] I have talked with angels about this, and have said that they probably supposed that they were addressing me in my mother tongue, because it is so perceived, when yet it was not they who spoke but I; and that this may be confirmed from the fact that angels cannot utter a single word of human language (see n. 237). Furthermore, human language is natural and they are spiritual, and spiritual beings cannot utter anything in the natural way. To this they replied that they are aware that their conjunction with the man with whom they are speaking is with his spiritual thought, but because his spiritual thought flows into his natural thought, and his natural thought clings to his memory, the language of the man and all his knowledge appear to them to be their own; and that this is so for this reason, that because it is the Lord’s pleasure that there should be such a conjunction and, as it were, implantation of heaven with man, yet the state of man at this day is so different that this conjunction is no longer with angels, but with spirits who are not in heaven. [3] When I talked about this with spirits also they were unwilling to believe that it is the man who speaks, insisting that they spoke
in man, also that man’s knowledge is their knowledge and not the man’s knowledge, consequently that everything that man knows is from them. I tried to convince them by many proofs that this is not true, but in vain. Who are meant by spirits and who are meant by angels will be told in pages following when the world of spirits is to be considered.

247. There is another reason why angels and spirits conjoin themselves so closely with man as not to know but that what is man’s is their own, namely, that there is such conjunction between the spiritual world and the natural world in man that the two are as if one. But inasmuch as man has separated himself from heaven, the Lord has provided that there should be angels and spirits with each individual, and that man should be ruled by the Lord through them. This is the reason for such close conjunction. It would have been otherwise if man had not separated himself; for in that case he could have been ruled by the Lord through the general influx from heaven, without spirits and angels being adjoined to him. But this subject will be specially considered in what follows, in connection with the conjunction of heaven with man.

248. The speech of an angel or spirit with man is heard by him as audibly as the speech of man with man, yet by himself only, and not by others who are standing near. The reason is that the speech of an angel or spirit flows first into a man’s thought, and by an inner way into his organ of hearing, and so sets it in motion from within, while the speech of man with man flows first into the air and by an outward way into his organ of hearing, and sets it in motion from without. Evidently, then, the speech of an angel or spirit with man is heard within him, and as it equally sets the organs of hearing in motion, it is equally audible. That the speech of an angel or a spirit flows down from within even into the ear has been made clear to me by the fact that it flows also into the tongue, causing a slight vibration, but not with any such motion as when the speech tone is articulated into words by the man himself by means of the tongue.

249. It is rarely granted at the present day, however, to talk with spirits, because it is dangerous.# For then the spirits know, what otherwise they do not know, that they are with man, and evil spirits are such that they hold man in deadly hatred, and desire nothing more than to destroy him both soul and body, which indeed happens with those who have so indulged themselves in fantasies as to have separated from themselves the enjoyments proper to the natural man. Some also who lead a solitary life sometimes hear spirits talking with them, and without danger; but that the spirits with them may not know that they are with man they are at intervals removed by the Lord; for most spirits are not aware that any other world than that in which they live is possible, and therefore are unaware that there are men anywhere else. This is why man on his part is not permitted to speak with them, for if he did they would know. Those who meditate much on religious subjects, and are so intent upon them as to see them as it were inwardly within themselves, begin also to hear spirits speaking with them; for religious subjects, whatever they are, when man dwells upon them by himself and does not modify them with various things that are of use in the world, penetrate to the interiors and dwell there, and occupy the whole spirit of the man, and even enter into the spiritual world and act upon the spirits there. Such persons are visionaries and enthusiasts and whatever spirit they hear they believe to be the Holy Spirit, when, in fact, such spirits are enthusiastic spirits. Such spirits see falsities as truths, and so, seeing them, they not only persuade themselves but also those with whom they inflow to believe them. Such spirits, however, have been gradually removed, because they began to lure others into evil and to gain control over them. Enthusiastic spirits are distinguished from other spirits by their believing themselves to be the Holy Spirit, and believing what they say to be Divine. As man honours such spirits with Divine worship they do not try to harm him. I have sometimes talked with them, and the wicked things they infused into their worshippers were then disclosed. They dwell together towards the left, in a desert place.
# Man is able to talk with spirits and angels; and the ancient people frequently talked with them (n. 67-69, 784, 1634, 1636, 7802).
In some earths angels and spirits appear in human form and talk with the inhabitants (n. 10751, 10752).
But on this earth at this day it is dangerous to talk with spirits, unless man is its true faith, and is led by the Lord (n. 784, 9438, 10751).

250. However, to speak with the angels of heaven is granted only to those who are in truths from good, especially to those who are in the acknowledgment of the Lord and of the Divine in His Human, because this is the truth in which the heavens are. For, as it has been shown above, the Lord is the God of heaven (n. 2-6); the Divine of the Lord makes heaven (n. 7-12); the Divine of the Lord in heaven is love to Him and charity towards the neighbour from Him (n. 13-19); the entire heaven as a whole resembles one man; also any one society of heaven; and each angel is in a complete human form, and this from the Lord’s Divine Human (n. 59-86). All of which makes evident that only those whose interiors have been opened by Divine Truths, even to the Lord, are able to speak with angels of heaven, since it is into these truths with man that the Lord inflows, and when the Lord inflows heaven does so also. Divine Truths open the interiors of man because man has been so created as to be in respect of his internal man an image of heaven, and in respect of his external an image of the world (n. 57); and the internal man is opened only by means of Divine Truth going forth from the Lord, because that is the light and the life of heaven (n. 126-140).

251. The influx of the Lord Himself with man is into his forehead, and thence into the whole face, because the forehead of man corresponds to love, and the face corresponds to all his interiors.# The influx of spiritual angels with man is into his head from every direction, from the forehead and temples to the whole part containing the cerebrum, because that region of the head corresponds to intelligence. The influx of celestial angels, however, is into that part of the head containing the cerebellum, and this is called the occiput, from the ears all round even to the neck, for that region corresponds to wisdom. All the speech of angels with man enters by these ways into his thought. By this means I have perceived what angels they were who spoke with me.
# The “forehead” corresponds to celestial love, and consequently in the Word signifies that love (n. 9936).
The “face” corresponds to the interiors of man, which belong to thought and affection (n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306).
The face is formed to a correspondence of the interiors (n. 4791-4805, 5695). Consequently the “face”, in the Word, signifies the interiors (n. 1999, 2434, 3527, 4066, 4796).

252. Those who talk with the angels of heaven also see the things that are in heaven, because they are then seeing from the light of heaven, in which light their interiors are. Also the angels through them see the things that are on the earth,# because with them heaven is conjoined to the world and the world is conjoined to heaven. For as has been said above (n. 246), when angels turn themselves to man they so conjoin themselves to him that they hardly know otherwise than that the things pertaining to the man are their own-those pertaining to his speech as well as those of sight and hearing; while man, on the other hand, has no other thought than that the things that flow in through the angels are his. In such a conjunction with angels of heaven were the most ancient people on this earth, and for this reason their times were called the Golden Age. Because they acknowledged the Divine under a human form, that is, the Lord, they talked with the angels of heaven as with their friends; and angels of heaven on their part talked with them as with their friends, and in them heaven and the world made one. But after those times man gradually separated himself from heaven by loving himself more than the Lord and the world more than heaven. In consequence, he began to feel the delights of the love of self and the world as separate from the delights of heaven, and finally to such an extent as to be ignorant of any other delight. Then his interiors that had been open into heaven were closed up, while his exteriors were open to the world. When this takes place man is in light in regard to all things of the world, but in thick darkness in regard to all things of heaven.
# Spirits are unable to see, through man, any thing that is in this solar world, but they have seen through my eyes; the reason (n. 1880).

253. Since those times, it is only rarely that any one has talked with the angels of heaven, but some have talked with spirits who are not in heaven. For man’s interiors and exteriors are such that they are turned either towards the Lord as their common centre (n. 124), or towards self, that is, backwards from the Lord. Those that are turned towards the Lord are also turned towards heaven, but those that are turned towards self, are turned also towards the world, and it is with difficulty that these can he elevated. Yet the Lord does elevate them as much as possible, by a turning of the love; which is effected by means of truths from the Word.

254. I have been told how the Lord spoke with the prophets through whom the Word was given. He did not speak with them as He did with the ancients, by an influx into their interiors, but through spirits who were sent to them, whom the Lord filled with His aspect, and thus inspired the words which they dictated to the prophets. So it was not influx but dictation. As the words came forth immediately from the Lord, therefore, each one of them was filled with the Divine and contains within it an internal sense, which is such that the angels of heaven perceive the words in a heavenly and spiritual sense, while men do so in a natural sense. Thus has the Lord conjoined heaven and the world by means of the Word. How spirits are filled with the Divine from the Lord by aspect has also been shown. A spirit filled with the Divine from the Lord does not know otherwise than that he is the Lord, and that it is the Divine that is speaking; and this continues until he has finished speaking. Afterwards he perceives and acknowledges that he is a spirit, and that he spoke from the Lord and not from himself. Because this was the state of the spirits who spoke with the prophets, they said that it was Jehovah who spoke; the spirits even called themselves Jehovah, as can be confirmed not only from the prophetical but also from the historical parts of the Word.

255. That the nature of the conjunction of angels and spirits with man may be understood, I am permitted to mention some notable things by which it may be illustrated and verified. When angels and spirits turn themselves to man they do not know otherwise than that the man’s language is their own and that they have no other language, for then they are there in the man’s language, and not in their own, which they do not remember. But as soon as they turn themselves away from the man they are in their own angelic and spiritual language, and know nothing about the man’s language. I have had a like experience when in company with angels and in a state like theirs. I then talked with them in their language and knew nothing of my own, not remembering it. But as soon as I ceased to be in their company I was in my own language. [2] Another notable fact is that when angels and spirits turn themselves to a man they are able to talk with him at any distance. They have talked with me from a distance as audibly as when they were near. But when they turn themselves away from a man and talk with each other the man hears nothing at all of what they are saying, even if it be close to his ear. From this it was made clear that all conjunction in the spiritual world is determined by the way they turn. [3] Another notable fact is that many spirits together can talk with a man, and the man with them. For they send one of their number to the man with whom they wish to speak, and the spirit sent turns himself to the man and the rest of them turn to their spirit and thus concentrate their thoughts, which the spirit utters. The spirit then does not know otherwise than that he is speaking from himself, and they do not know otherwise than that they are speaking. Thus also is the conjunction of many with one effected by turning towards him.# But of these emissary spirits, who are also called subjects, and of communication by means of them, more will be said in subsequent pages.
# The spirits sent from societies of spirits to other societies are called subjects (n. 4403, 5856).
Communications in the spiritual world are effected by such emissary spirits (n. 4403, 5856, 5983).
A spirit when he is sent forth, and serves as a subject, thinks from those by whom he is sent forth, and not from himself (n. 5985-5987).

256. An angel or spirit is not permitted to speak with a man from his own memory, but only from the man’s memory, for angels and spirits have a memory as well as man. If a spirit were to speak from his own memory with a man, the man would not know otherwise than that the thoughts then in his mind were his own, although they were the spirit’s thoughts. This would be like the recollection of something which the man had never heard or seen. That this is so has been given me to know from experience. This is the source of the belief held by some of the ancients that after some thousands of years they were to return into their former life, and into all its activities, and in fact, had returned. This they concluded because at times there came to them a sort of recollection of things that they had never seen or heard. This came from an influx from the memory of spirits into their ideas of thought.

257. There are also spirits called natural and corporeal spirits. When these come to a man they do not conjoin themselves with his thought, as other spirits do, but enter into his body, and occupy all his senses, and speak through his mouth, and act through his members, believing at the time that all things of the man are theirs. These are the spirits who possess man. But such spirits have been cast into hell by the Lord, and thus completely removed, and in consequence, such possessions are not possible to-day.#
# External or bodily possessions do not exist today, as they did formerly (n. 1983).
But internal possessions, which are of the mind, are more numerous than formerly (n. 1983, 4793).
Man is inwardly possessed when he has filthy and scandalous thoughts about God and the neighbour, and is withheld from making them known only by external bonds, which are fear of the loss of reputation, honour, gain and fear of the law and of loss of life (n. 5990).
Of the devilish spirits who chiefly possess the interiors of man (n. 4793). Of the devilish spirits who long to possess the exteriors of man; that such are shut up in hell (n. 2752, 5990).

sRef Ezek@2 @9 S0′ sRef Rev@5 @1 S0′ sRef Ezek@2 @10 S0′ 258. WRITINGS IN HEAVEN

Because the angels have speech, and their speech consists of words, they also have writings, and by writing as well as by speech they give expression to what is in their minds (animus). At times I have had sent to me papers, with writings made on them exactly like manuscripts and also like those printed in the world. I was able also to read them in the same manner, but was not allowed to draw from them more than one or two ideas, for the reason that it is not in accordance with Divine order for man to be taught by writings from heaven, but only by the Word, since by that alone there is communication and conjunction of heaven with the world, thus of the Lord with man. That papers written in heaven were seen also by the prophets is shown in Ezekiel:

When I looked, behold a hand was put forth by a spirit unto me, and a roll of a book was therein which he unrolled in my sight; it was written on the front and on the back. Ezek. ii. 9, 10.

And in John:

I saw upon the right hand of Him that sat on the throne a book written within and on the back, sealed up with seven seals. Rev. v. 1.

259. The existence of writings in the heavens is a provision by the Lord for the sake of the Word, the Word in its essence being Divine Truth, from which is all heavenly wisdom, both for men and for angels; for the Word is dictated by the Lord, and what is dictated by the Lord passes through all the heavens in order and terminates with man. Thereby it is adapted both to the wisdom in which angels are and to the intelligence in which men are. Thereby, too, the angels have a Word, and read it just as men do on earth. From it they draw their doctrinals, and from it preaching takes place (n. 221). It is the same Word; but its natural sense, which is the sense of the letter with us, does not exist in heaven, but the spiritual sense, which is its internal sense. What this sense is can be seen in the small work on THE WHITE HORSE described in Revelation.

260. Once there was sent to me from heaven a little paper on which were written only a few words in Hebrew letters, and it was said that every letter involved arcana of wisdom, which were contained in the inflections and curvatures of the letters, and thus also in the sounds. This made clear to me what is signified by these words of the Lord:

Verily I say unto you, until heaven and earth pass away, one jot or one tittle (corniculum) shall not pass away from the law. Matt. v. 18.

That the Word in every tittle of it is Divine is acknowledged in the Church; but where the Divine lies hid in every tittle has not yet been known, and therefore will be told. In the inmost heaven the writing consists of various inflected and circumflected forms, and the inflections and circumflections are in accordance with the form of heaven. By means of these, angels express the arcana of their wisdom, and also many things which they are unable to express in spoken words; and, what is wonderful, the angels know this writing without training or teacher, it being implanted in them like their speech (see n. 236); therefore this writing is heavenly writing. It is implanted because all extension of thoughts and affections and consequent communication of intelligence and wisdom of the angels proceeds in accordance with the form of heaven (n. 201); and for the same reason their writing flows into that form. I have been told that the most ancient people on this earth, before letters were invented, also had such writing; and that it was copied into the letters of the Hebrew language, which letters in ancient times were all inflected, and none of them, as at present, were defined as straight lines. Thus it is that in the Word, Divine things and arcana of heaven are contained even in its jots (iota), points (apex) and little horns (corniculum).

261. This writing in characters of a heavenly form is in use in the inmost heaven, the angels of which surpass all others in wisdom. By means of these characters, they express the affections, from which thoughts flow and follow in order, in accordance with the subject treated of. Consequently these writings, which I have also been permitted to see, involve arcana which thought cannot exhaust. But such writings do not exist in the lower heavens. The writings there resemble the writings in the world, having like characters, and yet they are not intelligible to man, because they are in angelic language; and angelic language is such that it has nothing in common with human languages (n. 237). For by the vowels they express affections, by the consonants the ideas of thought from the affections, and by the words from these the sense of the matter (see above, n. 236, 241). Moreover, in this writing, which I have also seen, more is involved in a few words than a man can express in several pages. In this way they have the Word written in the lower heavens, and in the inmost heaven by heavenly characters.

262. It is a notable fact that the writings in the heavens flow naturally from their very thoughts, and this so easily that it is as if the thought put itself forth. Nor does the hand hesitate in the choice of a particular word, because both the words they speak and those they write correspond to the ideas of their thought; and all the correspondence is natural and spontaneous. There are also writings in the heavens that exist without the aid of the hand, from mere correspondence with the thoughts; but these do not endure.

263. I have also seen writings from heaven made up of mere numbers set down in order and in a series, just as in writings made up of letters and words. I have been instructed, too, that this writing is from the inmost heaven, and that their heavenly writing (spoken of above, n. 260, 261), when the thought from it flows down, is presented to the angels of the lower heavens in numbers, and that this numerical writing likewise involves arcana, some of which can neither be comprehended by thought nor expressed by words. For all numbers correspond, and have a meaning, as words have, in accordance with the correspondence;# yet with the difference that numbers involve generals, and words particulars. As one general involves innumerable particulars, so numerical writing involves more arcana than writing composed of letters. It was evident to me that in the Word the numbers as well as the words signify things. What the simple numbers signify, as 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, and what the compound numbers, as 20, 30, 50, 70, 100, 144, 1000, 10,000, 12,000, and others, signify may be seen in ARCANA CAELESTIA, where they are dealt with. In that writing in heaven, a number is always prefixed on which those following in a series depend as on their subject. For that number is, as it were, an index to the matter dealt with, and from it is the determination of the numbers following in relation to the particular point.
# All numbers in the Word signify things (n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4670, 6175, 9488, 9659, 10217, 10253).
Shown from heaven (n. 4495, 5265).
Numbers multiplied have the same signification as the simple numbers from which they result by multiplication (n. 5291, 5335, 5708, 7973).
The most ancient people had heavenly arcana in numbers, forming a kind of computation of states of the Church (n. 575).

264. Those who know nothing about heaven, and who are unwilling to have any other idea of it than as of something purely atmospherical, in which the angels fly about as intellectual minds, without the sense of hearing and seeing, are unable to think of their having speech and writing. For they place the existence of everything real in what is material. Yet the things in heaven have as real an existence as those in the world, and the angels there have all the things that are useful for life and useful for wisdom.

265. THE WISDOM OF THE ANGELS OF HEAVEN

The nature of angelic wisdom can scarcely be comprehended, because it too greatly transcends human wisdom to be compared with it; and whatever is thus transcendent does not seem to be anything. Moreover, some truths that must enter into the description of it are as yet unrecognized, and until these are recognized they exist in the understanding as shadows, and thus hide the thing as it is in itself. Nevertheless, they are such truths as can be known, and when known be comprehended, provided the mind (mens) takes delight in them. For delight has light with it because it is from love; and upon those who love the things pertaining to Divine and heavenly wisdom, light shines forth from heaven and there is enlightenment.

266. What the wisdom of the angels is can be inferred from the fact that they are in the light of heaven, and the light of heaven in its essence is Divine Truth or Divine Wisdom; and this light enlightens at the same time their inner sight, or sight of the mind (mens), and their outer sight, or sight of the eyes. That the light of heaven is Divine Truth or Divine Wisdom may be seen above (n. 126-133). The angels are also in heavenly heat, which in its essence is Divine Good or Divine Love, from which they have the affection and longing to become wise. That the heat of heaven is Divine Good or Divine Love may be seen above (n. 133-140). That the angels are in wisdom, even to the extent that they may be called wisdoms, can be concluded from the fact that their thoughts and affections all flow in accordance with the heavenly form, which form is that of Divine Wisdom, and that their interiors, which are recipients of wisdom, are arranged according to that form. That the thoughts and affections of angels flow in accordance with the form of heaven, and consequently their intelligence and wisdom, may be seen above (n. 201-212). [2] That angels have super-eminent wisdom can be confirmed by the fact that their speech is the speech of wisdom, for it flows immediately and spontaneously from thought, and from this affection, thus their speech is thought from affection in outward form. Consequently, there is nothing to withdraw them from the Divine influx, and nothing from without such as enters into the speech of man from other thoughts. That the speech of angels is the speech of their thought and affection may be seen above (n. 234-245). Also in harmony with such angelic wisdom is the fact that all the things that they see with their eyes and perceive by their senses agree, since they are correspondences of it, and thus objects of a form representative of such things as belong to their wisdom. That all things seen in the heavens are correspondences with the interiors of angels and representations of their wisdom may be seen above (n. 170-182). [3] Besides, the thoughts of angels are not limited and confined by ideas from space and time, as human thoughts are, for spaces and times belong to nature, and the things that belong to nature withdraw the mind from spiritual things, and deprive intellectual sight of its range. That the ideas of angels are apart from time and space, and thus less limited than human ideas, may be seen above (n. 162-169 and 191-199). Neither are the thoughts of angels brought down to earthly and material things, nor interrupted by any cares about the necessities of life. Thus they are not withdrawn by such things from the delights of wisdom, as are the thoughts of men in the world. For all things come to them gratuitously from the Lord. They are clothed, fed, and housed all gratuitously (n. 181-190), and besides this they are given delights and pleasures in accordance with their reception of wisdom from the Lord. These things have been said that it may be known whence the angels have so great wisdom.#
# The wisdom of angels, that it is incomprehensible and ineffable (n. 2795, 2796, 2802, 3314, 3404, 3405, 9094, 9176).

267. Angels are capable of receiving such wisdom because their interiors have been opened; and wisdom, like every perfection, increases towards the interiors, thus to the extent that interiors are opened.# In every angel there are three degrees of life, corresponding to the three heavens (see n. 29-40). Those in whom the first degree has been opened are in the first or outermost heaven; those in whom the second degree has been opened are in the second or middle heaven, while those in whom the third degree has been opened are in the third or inmost heaven. The wisdom of the angels in the heavens is in accordance with these degrees. Therefore, the wisdom of the angels of the inmost heaven immeasurably surpasses the wisdom of the angels of the middle heaven, and the wisdom of these immeasurably surpasses the wisdom of the angels of the outermost heaven (see above, n. 209, 210; and on the nature of degrees, n. 38). There are such differences because the things which are in the higher degree are particulars, and those in the lower degree are generals, and generals are containants of particulars. Particulars in relation to generals are as thousands or myriads to one; and such is the wisdom of the angels of a higher heaven in relation to the wisdom of the angels of a lower heaven. In like manner the wisdom of the latter surpasses the wisdom of man, for man is in a bodily state and in those things that belong to the bodily senses, and man’s bodily sense belongs to the lowest degree. This makes clear what kind of wisdom those possess who think from things of sense, that is, who are called sensual men, namely, that they are not in any wisdom, but only in knowledge.## But it is otherwise with the men whose thoughts are raised above the things of sense, and especially with those whose interiors have been opened even into the light of heaven.
# So far as man is raised up from things external towards interior things he comes into light, that is, into intelligence (n. 6183, 6313).
There is an actual elevation (n. 7816, 10330).
Elevation from external to interior things is like elevation Out of a mist into light (n. 4598).
The exterior things with man are farther removed from the Divine and therefore are relatively obscure (n. 6451).
Likewise relatively confused (n. 996, 3855).
Interior things are more perfect because they are nearer to the Divine (n. 5146, 5147).
In what is internal there are thousands and thousands of things that appear in what is exterior as one general thing (n. 5707).
Consequently, as thought and perception are more interior they are clearer (n. 5920).
## The sensual is the ultimate of man’s life adhering to and inhering in his bodily part (n. 5077, 5767, 9212, 9216, 9331, 9730).
He is called a sensual man who judges all things and draws all his conclusions from the bodily senses, and believes nothing except what he sees with his eyes and touches with his hands (n. 5094, 7693).
Such a man thinks in externals, and not interiorly in himself (n. 5089, 5094, 6564, 7693).
His interiors are so closed up that he sees nothing of spiritual truth in them (n. 6564, 6844, 6845).
In a word, he is in gross natural light and thus perceives nothing that is from the light of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845).
Interiorly he is antagonistic to the things of heaven and the Church (n. 6201, 6316, 6844, 6845, 6948, 6949).
The learned who have confirmed themselves against the truths of the Church come to be such (n. 6316).
Sensual men are more cunning and malicious than others (n. 7693, 10236).
They reason keenly and cunningly, but from the bodily memory, in which they place all intelligence (n. 195, 196, 5700, 10236).
But they reason from the fallacies of the senses (n. 5084, 6948, 6949, 7693).

268. How great is the wisdom of angels can be confirmed from the fact that in the heavens there is a communication of all things. Intelligence and wisdom are communicated from one to another, and heaven is a communion of all goods. The reason is that heavenly love is such that it wills what is its own to be another’s. Consequently, no one in heaven perceives his own good in himself to be good unless it is also in another; and this is the source of the happiness of heaven. This the angels derive from the Lord, whose Divine Love is of such a nature that there is such a communication of all things in the heavens. (It has been granted me to know by experience.) Certain simple spirits have sometimes been taken up into heaven, and when there, they entered into angelic wisdom, and then understood things that they were never before able to comprehend, and spoke things that they were unable to utter in their former state.

269. The wisdom of angels is indescribable in words, but can only be illustrated by some general things. Angels can express in a single word what man cannot express in a thousand words. Again, a single angelic word contains innumerable things that cannot be expressed in the words of human language. For in every single word spoken by angels, there are arcana of wisdom in a continuous connection to which human knowledges never reach. Again, what the angels fail to express in the words of their speech they make up by the tone, in which there is an affection for the things in its order; for as has been said above (n. 236, 241), they express affections by tones, and the ideas of thought from affections by words. Thus it is that the things heard in heaven are said to be ineffable. So, too, the angels are able to give utterance in a few words to every least thing written in an entire volume, and to put into every word, meanings that elevate the mind to interior wisdom. For their speech is such as to be in accord with their affections, and each word is in accord with their ideas, their words being varied in infinite ways in accord with the series of things which in complex are in the thought. [2] The interior angels also can know from the tone together with a few of the words the entire life of one speaking. For from the tone, as varied by the ideas in the words, they perceive his ruling love upon which, as it were, every particular of his life is inscribed.# All this makes clear the nature of angelic wisdom. Their wisdom in comparison with human wisdom is as a myriad to one, or as the moving forces of the whole body, which are numberless, to the activities from them which appear to human sense as a single thing, or as the thousand particulars of an object seen under a perfect microscope to the one obscure thing seen by the naked eye. I would illustrate the subject by an example. [3] An angel from his wisdom described regeneration, and brought forward arcana respecting it in their order even to some hundreds, filling each of them with ideas in which there were interior arcana, and this from beginning to end. For he explained how the spiritual man is conceived anew, is carried, as it were, in the womb, is born, grows up and is successively perfected. He said that the number of arcana could be increased even to thousands, and that those spoken of were only about the regeneration of the external man, and that there were innumerably more about the regeneration of the internal man. From these and other similar things heard from angels, it has been made clear to me how great is their wisdom, and how great in comparison is the ignorance of man, who scarcely knows what regeneration is, and is ignorant of every least step of the process when he is being regenerated.
# That which universally rules or is dominant with man is in every particular of his life, thus in each thing and all things of his thought and affection (n. 4459, 5949, 6159, 6571, 7648, 8067, 8853-8858).
A man is such as his ruling love is (n. 917, 1040, 8858); illustrated by examples (n. 8854, 8857).
That which rules universally makes the life of the spirit of man (n. 7648). It is his very will, his very love, and the end of his life, since that which a man wills he loves, and that which he loves he has as an end (n. 1317, 1568, 1571, 1909, 3796, 5949, 6936).
Therefore man is such as his will is, or such as his ruling love is, or such as the end of his life is (n. 1568, 1571, 3570, 4054, 6571, 6935, 6938, 8856, 10076, 10109, 10110, 10284).

sRef Matt@5 @37 S0′ 270. The wisdom of the angels of the third or inmost heaven will now be described, and how far it surpasses the wisdom of the angels of the first or outermost heaven. The wisdom of the angels of the third or inmost heaven is incomprehensible even to those who are in the outermost heaven. The reason for this is that the interiors of the angels of the third heaven have been opened to the third degree, while the interiors of angels of the first heaven have been opened only to the first degree; and all wisdom increases towards interiors and is perfected as these are opened (n. 208, 267). [2] Because the interiors of the angels of the third or inmost heaven have been opened to the third degree, Divine Truths are, as it were, inscribed on them. For the interiors of the third degree are more fully in the form of heaven than the interiors of the second and first degrees, and the form of heaven is from the Divine Truth, thus in accord with the Divine Wisdom. This is why the Divine Truth is, as it were, inscribed on those angels, or as if implanted by nature or innate. Therefore as soon as these angels hear genuine Divine Truths they instantly acknowledge and perceive them, and afterwards see them, as it were, inwardly in themselves. As the angels of that heaven are such they never reason about Divine Truths, still less do they dispute about any truth whether it is so or not so; nor do they know what it is to believe or to have faith. For they say, “What is faith? I perceive and see that a thing is so.” This they illustrate by comparisons. For example, it would be like someone with a companion, seeing a house and the various things in and around it, saying to his companion that he ought to believe that these things exist, and that they are such as he sees them to be; or like someone seeing a garden and trees and fruit in it, and saying to his companion that he ought to have faith that there is a garden with trees and fruits, when he is seeing them clearly with his eyes. For this reason, these angels never mention faith, nor have any idea of it. Neither do they reason about Divine Truths, still less do they dispute about any truth whether it is so or not.# [3] The angels of the first or outermost heaven, however, do not have Divine Truths thus inscribed on their interiors, because to them only the first degree of life is opened. Therefore, they reason about truths, and those who reason see almost nothing beyond the fact of the matter about which they are reasoning, nor go further beyond the subject than to confirm it by certain considerations, and having confirmed it, they say that it must be a matter of faith and is to be believed. [4] I have talked with angels about this, and they said that the difference between the wisdom of the angels of the third heaven and the wisdom of the angels of the first heaven is like that between what is clear and what is obscure. The former they compared to a magnificent palace full of all things for use, surrounded on all sides by parks, with magnificent things of many kinds round about them; and as these angels are in the truths of wisdom they can enter into the palace and behold all things, and wander about in the parks in every direction and find delight in it all. But it is not so with those who reason about truths, especially with those who dispute about them. For such do not see truths from the light of truth, but accept truths either from others or from the sense of the letter of the Word, which they do not interiorly understand, declaring that truths must be believed, or that one must have faith in them, and then they are not willing to have any interior sight admitted. The angels said that such are unable to reach the first threshold of the palace of wisdom, still less to enter into it and wander about in its grounds, for they stop at the first step. It is different with those who are in truths themselves. Nothing impedes these from going on and progressing without limit, for the truths they see lead them wherever they go, even into wide fields, for every truth has infinite extension and is in conjunction with manifold others. [5] They said still further that the wisdom of the angels of the inmost heaven consists principally in this, that they see Divine and heavenly things in every single object, and wonderful things in a series of many objects. For all things that appear before their eyes have their correspondence, as when they see palaces and gardens their view does not dwell upon the things that are before their eyes, but they see the interior things from which they spring, that is, to which they correspond, and this with all variety in accordance with the aspect of the objects. Thus they see innumerable things at the same time in their order and connection, and this so fills their minds with delight that they seem to be carried away from themselves. That all things that are seen in the heavens correspond to the Divine things that are in the angels from the Lord may be seen above (n. i70-I76).
# The celestial angels know innumerable things, and are immeasurably wiser than the spiritual angels (n. 2718).
The celestial angels do not think and talk from faith, as the spiritual angels do, for they are in a perception from the Lord of all things that are of faith (n. 202, 597, 607, 784, 1121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336).
In regard to the truths of faith they say only “Yea, yea, or Nay, nay”, while the spiritual angels reason whether it is so (n. 2715, 3246, 4448, 9166, 10786, where the Lord’s words, “Let your discourse be Yea, yea, Nay, nay” (Matt. v. 37), are explained).

sRef Jer@31 @34 S0′ sRef Jer@31 @33 S0′ 271. Such are the angels of the third heaven because they are in love to the Lord, and that love opens the interiors of the mind to the third degree, and is a receptacle of all things of wisdom. It must be understood also that angels of the inmost heaven are still being continually perfected in wisdom, and this differently from the angels of the outermost heaven. The angels of the inmost heaven do not store up Divine Truths in the memory and thus make out of them a kind of science; but as soon as they hear them they perceive them and apply them to life. For this reason, Divine Truths are as permanent with them as if they were inscribed on them, for what is committed to the life is as something contained in it. But it is not so with the angels of the outermost heaven. These first store up Divine Truths in the memory and stow them away with their knowledge, and draw them out therefrom to perfect their understanding by them, and will them and apply them to the life, but with no interior perception as to whether they are truths. Consequently, they are in comparative obscurity. It is a notable fact that the angels of the third heaven are perfected in wisdom by hearing and not by seeing. What they hear from preachings does not enter into their memory, but enters directly into their perception and will, and becomes a matter of life. What they see with their eyes, however, does enter into their memory, and they reason and talk about it. This shows that with them the way of hearing is the way of wisdom. This, too, is from correspondence, for the ear corresponds to obedience, and obedience belongs to the life, while the eye corresponds to intelligence, and intelligence is a matter of doctrine.# The state of these angels is described in different parts of the Word, as in Jeremiah:

I will put My law in their mind, and write it on their heart. They shall teach no more every one his friend and every one his brother, saying, Know ye Jehovah; for they shall all know Me, from the least of them even unto the greatest of them. Jere. xxxi. 33, 34.

And in Matthew:

Let your speech be Yea, yea, Nay, nay; what is more than these is from evil. Matt. v. 37.

“What is more than these is from evil” because it is not from the Lord, for the truths which are in the angels of the third heaven are from the Lord, because they are in love to Him. In that heaven love to the Lord is willing and doing Divine Truth, for Divine Truth is the Lord in heaven.
# Of the correspondence of the ear and of hearing (n. 4652-4660).
The ear corresponds to and therefore signifies perception and obedience (n. 2542, 3869, 4653, 5017, 7216, 8361, 9311, 9397, 10061).
The ear signifies the reception of truths (n. 5471, 5475, 9926).
The correspondence of the eye and its sight (n. 4403-4421, 4523-4534); from which the sight of the eye signifies the intelligence that belongs to faith, and also faith (n. 2701, 4410, 4526, 6923, 9051, 10569).

272. There is yet another reason, which in heaven is the primary reason, why angels are able to receive so great wisdom, namely, that they are without the love of self. For to the extent that anyone is without the love of self he can become wise in Divine things. It is that love which closes up the interiors against the Lord and heaven, and opens the exteriors and turns them to self. Consequently, all in whom that love has dominion are in thick darkness in respect of the things of heaven, however much light they may have in worldly matters. The angels, on the other hand, are in the light of wisdom because they are without the love of self. For the heavenly loves in which they are, which are love to the Lord and love towards the neighbour, open the interiors, because those loves are from the Lord and the Lord Himself is in them. That these loves make heaven in general, and form heaven in each one in particular, may be seen above (n. 13-19). As heavenly loves open the interiors to the Lord so all angels turn their faces towards the Lord (n. 142). For, in the spiritual world, it is the love which turns the interiors of every one to itself, and whichever way it turns the interiors, it also turns the face, since the face there makes one with the interiors, of which it is their outward form. Because the love turns the interiors and the face to itself, it also conjoins itself to them, love being spiritual conjunction, and shares its own with them. From that turning and consequent conjunction and sharing, the angels have their wisdom. That all conjunction and all turning in the spiritual world are in accord may be seen above (n. 255).

273. The angels are continually being perfected in wisdom,# but they cannot be so perfected to eternity that there can be any ratio between their wisdom and the Lord’s Divine Wisdom. For the Lord’s Divine Wisdom is infinite and that of the angels finite, and between what is infinite and what is finite there can be no ratio.
# Angels are perfected to eternity (n. 4803, 6648).

274. As it is wisdom that makes the angels perfect and makes their life, and as heaven with its goods flows into every one in accordance with his wisdom, so all in heaven desire wisdom and seek for it as a hungry man seeks food. So, too, knowledge, intelligence, and wisdom are spiritual nutriment, as food is natural nutriment; and the one corresponds to the other.

275. The angels in one heaven, or in one society of heaven, are not all in like wisdom; their wisdom differs. Those in the middle are in the greatest wisdom, and those round about even to the borders are in less wisdom. The decrease of wisdom in accord with the distance from the middle is like the decrease of light verging to shade (see n. 43 and 128). The light they have is in the same degree as their wisdom, since the light of heaven is the Divine Wisdom, and every one is in light in accordance with his reception of wisdom. Respecting the light of heaven and the varying kinds of reception of it see above (n. 126-132).

276. THE STATE OF INNOCENCE OF THE ANGELS IN HEAVEN

What innocence is and its nature, few in the world know, and those who are in evil know nothing at all about it. It is, indeed, visible to the eyes, as seen in the face, speech and movements, particularly of little children. Yet it is not known what innocence is, and still less that it is that in which heaven is stored up in man. In making this known I would proceed in order, and speak first of the innocence of childhood, then of the innocence of wisdom, and lastly of the state of heaven in regard to Innocence.

277. The innocence of childhood or of little children is not genuine innocence, for it is innocence not in internal, but only in external form. Nevertheless, one may learn from it what innocence is. For it shines forth from the faces of children and from some of their movements and from their earliest speech, and affects those about them. It can be seen that children have no internal thought, for they do not yet know what is good and what is evil, or what is true and what is false, of which such thought consists. [2] Consequently, they have no prudence from their proprium, no purpose or deliberation, thus no intention of an evil nature. They have no proprium acquired from love of self and the world. They do not attribute anything to themselves, regarding all as received from their parents. They are content with the few insignificant things presented to them, and delight in them. They have no anxiety about food and clothing, and none about the future. They do not look to the world and covet many things from it. They love their parents and nurses and their child companions with whom they play in innocence. They suffer themselves to be led, they give heed and obey. [3] Being in this state they receive all things with their life. Therefore, without knowing why, they acquire becoming manners, learn to talk, and have the beginning of memory and thought, their state of innocence serving as a medium whereby these things are received and implanted. But this innocence, as stated above, is external, because it belongs to the body alone, and not to the mind (mens);# for their minds are not yet formed, the mind being understanding and will, and thought and affection therefrom. [4] I have been told from heaven that little children are especially under the Lord’s care, and that they receive influx from the inmost heaven, where there is a state of innocence, and that this influx passes through their interiors, and that in its passing through, their interiors are affected solely by the innocence. It is because of this that innocence is shown in their faces and in some of their movements and becomes evident. Also, it is this innocence by which parents are inmostly affected, and that gives rise to the love that is called natural affection (storge).
# The innocence of little children is not true innocence, but true innocence dwells in wisdom (n. 1616, 2305, 2306, 3494, 4563, 4797, 5608, 9301, 10021).
The good of childhood is not spiritual good, but it becomes such by the implantation of truth (n. 3504).
Nevertheless, the good of childhood is a medium whereby intelligence is implanted (n. 1616, 3183, 9301, 10110).
Without the good of innocence in childhood man would be a brute. (n. 3494).
Whatever the mind is imbued with in childhood appears natural (n. 3494).

sRef Matt@10 @16 S0′ 278. The innocence of wisdom is genuine innocence, because it is internal, for it belongs to the mind (mens) itself, that is, to the will itself and thence to the understanding. And when there is innocence in these there is also wisdom, for wisdom belongs to the will and understanding. This is why it is said in heaven that innocence dwells in wisdom, and that an angel has as much wisdom as he has innocence. This is confirmed by the fact that those who are in a state of innocence attribute nothing of good to themselves, but regard all things as received and attribute them to the Lord. Also they wish to be led by Him and not by themselves. They love everything that is good and they delight in everything that is true, because they know and perceive that loving what is good, that is, willing and doing it, is loving the Lord, and that loving truth is loving the neighbour. They live contented with what they have, whether it be little or much, because they know that they receive just as much as is good for them-those receiving little for whom little is useful, and those receiving much for whom much is useful. They also recognize that they themselves do not know what is good for them, the Lord alone knowing this, for in all things that He provides He looks to eternal ends. [2] Neither are they anxious about the future. Anxiety about the future they call care for the morrow, which they define as grief on account of losing or not receiving things that are not necessary for the uses of life. With companions they never act from an evil end but from what is good, just, and sincere. Acting from an evil end they call cunning, which they shun as the poison of a serpent, since it is wholly antagonistic to innocence. As they love nothing more than to be led by the Lord, attributing to Him all things that they receive, they are removed from their own proprium; and to the extent that they are so removed from their own proprium the Lord inflows. In consequence of this, whatever they hear from Him, whether by the Word or by means of preaching, they do not store it up in the memory, but instantly obey it, that is, will it and do it, their will being itself their memory. For the most part these outwardly appear simple, but in internal things they are wise and prudent. These are meant by the Lord in the words,

Be ye prudent as serpents and simple as doves. Matt. x. 16.

Such is the innocence that is called the innocence of wisdom. [3] Because innocence attributes nothing of good to itself, but attributes all good to the Lord, and because it thus loves to be led by the Lord, and the reception of all good and truth, from which wisdom comes, is derived therefrom-therefore man has been so created that during his childhood he is in innocence, though external, and when he becomes old he is in internal innocence, to the end that he may come by the former into the latter, and from the latter return into the former. For the same reason, when a man becomes old he dwindles in body and becomes again like a little child, but like a wise child, that is, an angel, for an angel is a wise child in an eminent sense. This is why, in the Word, “a little child” signifies one who is innocent, and an old man” signifies one who is wise in whom is innocence.#
# In the Word “little children” signify innocence (n. 5608); likewise “sucklings” (n. 3183).
An “old man” signifies one who is wise, and in an abstract sense wisdom (n. 3183, 6524).
Man is so created that in proportion as he verges towards old age he may become like a little child, and that innocence may then be in his wisdom, and in that state he may pass into heaven and become an angel (n. 3183, 5608).

279. The same is true of every one who is being regenerated. Regeneration, as regards the spiritual man, is re-birth. Man is first introduced into the innocence of childhood, which consists in knowing what is true and doing what is good from the Lord only and not from himself, and in desiring and seeking truth only because it is truth, and good only because it is good. As man advances in age, good and truth are given him by the Lord. At first he is led into a knowledge of them, then from knowledge into intelligence, and finally from intelligence into wisdom, always accompanied by innocence which consists, as has been said, in his not being able to know anything of truth, or do anything of good from himself but only from the Lord. Without this faith and a perception of it no one can receive anything of heaven. Therein does the innocence of wisdom chiefly consist.

280. As innocence consists in being led by the Lord and not by self, so all who are in heaven are in innocence; for all who are there love to be led by the Lord, knowing that to lead themselves is to be led by the proprium, and the proprium consists in loving 6neself, also that he who loves himself does not suffer himself to be led by another. Therefore, so far as an angel is in innocence, he is in heaven, or to the same extent, in Divine Good and Divine Truth, for to be in these is to be in heaven. Consequently, the heavens are distinguished in accordance with this innocence. Those who are in the outermost or first heaven are in innocence of the first or outermost degree; those who are in the middle or second heaven are in innocence of the second or middle degree; while those who are in the inmost or third heaven are in innocence of the third or inmost degree, and are therefore the veriest innocences of heaven, for more than all others they love to be led by the Lord as little children by their father. For the same reason the Divine Truth that they hear immediately from the Lord or mediately through the Word and preaching, they take directly into their will and do it, thus committing it to life. This is why their wisdom is so superior to that of the angels of the lower heavens (see n. 270, 271). These angels of the inmost heaven, being such, are nearest to the Lord from whom they have innocence, and are so separated from the proprium that they live, as it were, in the Lord. In external form, they appear simple, and before the eyes of the angels of the lower heavens they seem as little children, that is, as very small and not very wise, although they are the wisest of the angels of heaven; for they know that they have nothing of wisdom from themselves, and that to acknowledge this is to be wise. What they know is as nothing compared to what they do not know; and they say that knowing, acknowledging, and perceiving this is the first step towards wisdom. These angels are naked, because nakedness corresponds to innocence.#
# All in the inmost heaven are innocences (n. 154, 2736, 3887).
Therefore they appear to others like little children (n. 154).
They are also naked (n. 165, 8375, 9960).
Nakedness belongs to innocence (n. 165, 8375).
Spirits have a custom of exhibiting innocence by laying aside their garments and presenting themselves naked (n. 165, 8375, 9960).

sRef Mark@10 @14 S0′ sRef Mark@10 @15 S0′ 281. I have talked much with angels about innocence, and have been told that innocence is the being (esse) of all good, and that good is therefore good to the extent that it has innocence in it, consequently that wisdom is wisdom to the extent that it partakes of innocence. The same is true of love, charity, and faith.# Therefore, no one can enter heaven unless he has innocence. This is what is meant by the Lord when He says:

Suffer little children to come unto Me, and forbid them not; for of such is the kingdom of the heavens. Verily I say unto you, Whoever shall not receive the kingdom of the heavens as a little child, he shall not enter into it. Mark x. 14, 15; Luke xviii. 16, 17.

There as elsewhere in the Word by “little children” is meant those who are innocent. A state of innocence is also described by the Lord in Matthew (vi. 25-34), but by correspondences only. Good is good so far as it has innocence in it, for the reason that all good is from the Lord, and innocence is a willingness to be led by the Lord. I have also been told that truth can be conjoined to good and good to truth only by means of innocence. So it is also that an angel is not an angel of heaven unless he has innocence in him; for heaven is not in anyone until truth is conjoined to good in him. Hence the conjunction of truth and good is called the heavenly marriage, and the heavenly marriage is heaven. Again, I have been told that love truly conjugial derives its existence from innocence, because it derives its existence from the conjunction of the good and truth in which are the two minds of husband and wife. This conjunction, when it descends, presents the appearance of conjugial love; for married partners are in mutual love, as their minds are. This is why in conjugial love there is a playfulness like that of childhood and innocence.##
# Every good of love and truth of faith, to be good and true, must have innocence in it (n. 2526, 2780, 3111, 3994, 6013, 7840, 9262, 10134).
Innocence is the essential of good and truth (n. 2780, 7840).
No one is admitted into heaven unless he has something of innocence (n. 4797).
## Love truly conjugial is innocence (n. 2736).
Conjugial love consists in willing what the other wills, thus mutually and reciprocally (n. 2731).
They who are in conjugial love dwell together in the inmosts of life (n. 2732).
There is a union of the two minds, and thus from love they are a one (n. 10168, 10169).
Love truly conjugial derives its origin and essence from the marriage of good and truth (n. 2728, 2729).
About angelic spirits who have a perception from the idea of the conjunction of good and truth whether anything of the conjugial exists (n. 10756).
Conjugial love is wholly like the conjunction of good and truth (n. 1904,
2173, 2508, 2729, 3103, 3132, 3155, 3179, 3180, 4358, 5807, 5835, 9206, 9207, 9495, 9637).
Therefore in the Word “marriage” means the marriage of good and truth, such as there is in heaven and such as there will be in the Church (n. 3132, 4434, 4835).

282. Because innocence is the very being (esse) of good with the angels of heaven, it is evident that the Divine Good that goes forth from the Lord is innocence itself, for it is that good that flows into angels, and affects their inmosts, and disposes and fits them to receive all the good of heaven. It is the same with little children, whose interiors are not only formed by means of innocence flowing through them from the Lord, but also are continually being adapted and disposed to receive the good of celestial love, since the good of innocence acts from the inmost; for that good, as has been said, is the being (esse) of all good. From all this it can be confirmed that all innocence is from the Lord. Thus it is that in the Word the Lord is called the “Lamb”, for a lamb signifies innocence.# Because innocence is the inmost in all the good of heaven, it so affects minds that when it is felt by anyone-as when an angel of the inmost heaven approaches-he seems to himself to be no longer his own master and is moved and, as it were, carried away by such a delight that no delight of the world seems to be anything in comparison with it. This I say from having perceived it.
# In the Word a “lamb” signifies innocence and its good (n. 3994, 10132).

283. All who are in the good of innocence are affected by innocence, and to the extent that anyone is in that good, to that extent he is affected; but those who are not in the good of innocence are not affected by innocence. For this reason, all who are in hell are wholly antagonistic to innocence. They do not know what innocence is. So antagonistic are they that so far as anyone is innocent they burn to do him mischief. Therefore they cannot bear to see little children; as soon as they see them, they are inflamed with a cruel desire to do them harm. From this it is clear that man’s proprium, and therefore the love of self, is antagonistic to innocence; for all who are in hell are in their proprium, and therefore in the love of self.#
# Man’s proprium is loving self more than God, and the world more than heaven, and making one’s neighbour of no account as compared with oneself; thus it is the love of self and of the world (n. 694, 731, 4317, 5660).
The evil are wholly antagonistic to innocence, even to the extent that they cannot endure its presence (n. 2126).

284. THE STATE OF PEACE IN HEAVEN

He who has not experienced the peace of heaven cannot perceive what the peace is in which the angels are. As man is unable, as long as he is in the body, to receive the peace of heaven, so he can have no perception of it, because his perception is in what is natural. To perceive it he must be able, as to thought, to be raised up and withdrawn from the body and kept in the spirit, and at the same time be with angels. In this way has the peace of heaven been perceived by me, and therefore I am able to describe it. Yet because human words are inadequate, I cannot describe in words that peace in itself but only as it is in comparison with that rest of mind experienced by those who are content in God.

285. There are two inmost things of heaven, namely, innocence and peace. These are said to be inmost things because they proceed directly from the Lord. From innocence comes every good of heaven, and from peace every delight of good. Every good has its delight; and both good and delight are of love, for whatever is loved is called good, and is also perceived as delightful. From this it follows that these two inmost things, innocence and peace, go forth from the Lord’s Divine Love and affect the angels from what is inmost. That innocence is the inmost of good may be seen in the preceding section, where the state of innocence of the angels of heaven is described. It will now be explained that peace is the inmost of delight from the good of innocence.

286. First, the origin of peace will be considered. Divine peace is in the Lord; it comes into existence from the union of the Divine Itself and the Divine Human in Him. The Divine of peace in heaven is from the Lord, coming into existence from His conjunction with the angels of heaven, and in particular from the conjunction of the good and truth with any one angel. These are the origins of peace. From this it can be established that peace in the heavens is the Divine inmostly affecting with blessedness everything good therefrom, and from this is every joy of heaven; also that it is in its essence the Divine joy of the Lord’s Divine Love, resulting from His conjunction with heaven and with every one there. This joy, perceived by the Lord in angels and by angels from the Lord, is peace. By derivation from this the angels have everything that is blessed, delightful, and happy, or that which is called heavenly joy.#
# By peace in the highest sense the Lord is meant, because peace is from Him, and in the internal sense heaven is meant, because those who are there are in a state of peace (n. 3780, 4681).
Peace in the heavens is the Divine inmostly affecting with blessedness everything good and true there, and this peace is incomprehensible to man (n. 92, 3780, 5662, 8455, 8665).
Divine peace is in good, but not in truth apart from good (n. 8722).

sRef Num@6 @26 S0′ sRef Isa@33 @8 S1′ sRef Isa@32 @17 S1′ sRef Isa@9 @6 S1′ sRef Isa@9 @7 S1′ sRef John@16 @33 S1′ sRef Isa@33 @7 S1′ sRef Isa@32 @18 S1′ sRef John@14 @27 S1′ 287. Because these are the origins of peace the Lord is called “the Prince of peace”, and He declares that from Him is peace and in Him is peace; and the angels are called angels of peace, and heaven is called a habitation of peace, as in the following passages:

Unto us a Child is born, unto us a Son is given, and the government shall be upon His shoulder; and His name shall be called Wonderful, Counsellor, God, Mighty One, Father of Eternity, Prince of Peace. Of the increase of His government and peace there shall be no end. Isa. ix. 6, 7.

Jesus said, Peace I leave with you, My peace I give unto you; not as the world giveth give I unto you. John xiv. 27.

These things have I spoken unto you that in Me ye may have peace. John xvi. 33.

Jehovah lift up His countenance upon thee and give thee peace. Num. vi. 26.

The angels of peace weep bitterly, the highways are wasted. Isa. xxxiii. 7, 8.

The work of justice shall be peace; and My people shall dwell in a habitation of peace. Isa. xxxii. 17, 18

sRef Luke@10 @5 S2′ sRef Luke@10 @6 S2′ [2] That it is Divine and heavenly peace that is meant in the Word by “peace” can be confirmed also from other passages where it is mentioned (as Isa. lii. 7; liv. 10; lix. 8; Jer. xvi. 5; xxv. 37; xxix. 11; Hag. ii. 9; Zech. viii. 10; Psalm xxxvii. 37; and elsewhere.) Because “peace” signifies the Lord and heaven, and also heavenly joy and the delight of good, “Peace be with you” was an ancient form of salutation that is still in use; and it was approved by the Lord in His saying to the disciples whom He sent forth:

Into whatsoever house ye enter, first say, Peace be to this house; and if a son of peace be there, your peace shall rest upon it. Luke x. 5, 6.

And when the Lord Himself appeared to the apostles, He said

Peace be with you. John xx. 19, 21, 26.

aRef Luke@6 @5 S3′ sRef Lev@1 @17 S3′ sRef Num@29 @6 S3′ sRef Lev@1 @9 S3′ sRef Num@15 @7 S3′ sRef Num@15 @13 S3′ sRef Ex@29 @25 S3′ sRef Num@28 @6 S3′ sRef Lev@2 @2 S3′ sRef Ex@29 @18 S3′ sRef Lev@2 @9 S3′ sRef Num@29 @2 S3′ sRef Lev@23 @13 S3′ sRef Lev@23 @18 S3′ sRef Num@29 @13 S3′ sRef Num@15 @3 S3′ sRef Ex@29 @41 S3′ sRef Num@29 @8 S3′ sRef Lev@1 @13 S3′ sRef Num@29 @36 S3′ [3] A state of peace is also meant in the Word where it is said that:

Jehovah smelled an odour of rest. as Exod. xxix. 18, 25, 41; Lev. i. 9, 13, 17; ii. 2, 9; vi. 15, 21; xxiii. 12, 13, 18; Num. xv. 3, 7, 13; xxviii. 6, 8, 13; xxix. 2, 6, 8, 13, 36.

An “odour of rest” in the heavenly sense signifies a perception of peace.# Since peace signifies the union of the Divine Itself and the Divine Human in the Lord, also the conjunction of the Lord with heaven and with the Church, and with all who are in heaven, as well as in the Church, who receive Him, so the Sabbath was instituted as a reminder of these things, its name meaning rest or peace, and was the most holy representative of the Church. For the same reason, the Lord called Himself “Lord of the Sabbath” (Matt. xii. 8; Mark ii. 27, 28; Luke vi. 5).##
# In the Word an “odour” signifies the perception of agreeableness or disagreeableness, according to the quality of the love and faith of which it is predicated (n. 3577, 4626, 4628, 4748, 5621, 10292).
An “odour of rest”, in reference to Jehovah, means a perception of peace (n. 925, 10054).
This is why frankincense, incense, and odours in oils and ointments, became representative (n. 925, 4748, 5621, 10177).
## The “Sabbath” signifies in the highest sense the union of the Divine Itself and the Divine Human in the Lord; in the internal sense the conjunction of the Divine Human of the Lord with heaven and with the Church; in general, the conjunction of good and truth, thus the heavenly marriage (n. 8495, 10356, 10730).
Therefore “rest on the Sabbath day” signified the state of that union, because then the Lord had rest, and thereby there is peace and salvation in the heavens and on the earth; and in a relative sense it signified the conjunction of the Lord with man, because man then has peace and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730).

288. Because the peace of heaven is the Divine inmostly affecting with blessedness the good itself with the angels, it can be clearly perceived by them only as a delight of heart when they are in the good of their life, as the pleasure with which they hear truth that agrees with their good, and as a cheerfulness of mind when they perceive the conjunction of good and truth. Nevertheless, from this it flows into all the acts and thoughts of their life, and there presents itself as joy, even in outward aspect. [2] But peace in the heavens differs in quality and quantity in agreement with the innocence of those who are there, since innocence and peace walk hand in hand; for every good of heaven, as said above, is from innocence, and every delight of that good is from peace. Thence it can be confirmed that the same that has been said in the foregoing section about the state of innocence in the heavens may be said here of the state of peace there, since innocence and peace are conjoined like good and its delight; for good is felt by means of its delight, and delight is known from its good. This being so, it is evident that angels of the inmost or third heaven are in the third or inmost degree of peace, because they are in the third or inmost degree of innocence; and that angels of the lower heavens are in a less degree of peace, because they are in a less degree of innocence (see above, n. 280). [3] That innocence and peace are together like good and its delight can
be seen in little children, who, because they are in innocence, are also in peace, and because they are in peace are, in their whole nature, full of play. Yet the peace experienced by little children is external peace; while internal peace, like internal innocence, is possible only in wisdom, and therefore only in the conjunction of good and truth, since wisdom is from that conjunction. Heavenly or angelic peace is also possible with men who are in wisdom from the conjunction of good and truth, and who in consequence have a sense of contentment in God; nevertheless, while they live in the world this peace lies hidden in their interiors, but it is revealed when they leave the body and enter heaven, for their interiors are then opened.

289. As the Divine peace comes into existence from the conjunction of the Lord with heaven, and specially from the conjunction of the good and truth with any one angel, so when the angels are in a state of love they are in a state of peace; for then, with them good is conjoined to truth. (That the states of angels undergo successive changes may be seen above, n. 154-160.) This is true also of a man who is being regenerated. As soon as, in his case, a conjunction of good and truth comes about, which takes place especially after temptations, he comes into a state of delight from heavenly peace.# This peace may be likened to morning or dawn in springtime, when, the night being passed, with the rising of the sun all things of the earth begin to live anew, the fragrance of growing vegetation is spread abroad as a result of the dew that descends from heaven, and the mild vernal temperature gives fertility to the ground and imparts pleasure to the minds of men, and this because morning or dawn in springtime corresponds to the state of peace of angels in heaven (see n. 155).##
# The conjunction of the good and truth with a man who is being regenerated is effected in a state of peace (n. 3696, 8517).
## The state of peace in the heavens is like a state of dawn or springtime on the earth (n. 1726, 2780, 5662).

290. I have also spoken with the angels about peace, saying that it is called peace in the world when wars and hostilities cease between kingdoms, and when enmities or discords cease among men; also that internal peace is believed to consist in rest of mind when cares are removed, especially in tranquillity and delight due to success in business. But the angels said that rest of mind and tranquillity and delight due to the removal of cares, and success in business appear to be peace, but really are peace only with those who are in heavenly good, for only in that good is peace possible. For peace flows in from the Lord into the inmost of such, and from their inmost descends and flows down into the lower faculties, producing rest of the interior mind (mens), tranquillity of the exterior mind (animus), and joy therefrom. But to those who are in evil, peace is impossible.# It appears indeed as if they had rest, tranquillity, and delight when things succeed according to their wishes. But it is external and not at all internal, for inwardly they burn with enmity, hatred, revenge, cruelty, and many evil lusts, into which their exterior mind (animus) is carried whenever any one is seen to be unfavourable to them, and which burst forth when they are not restrained by fear. Consequently, the delight of such dwells in insanity, while the delight of those who are in good dwells in wisdom. The difference is like that between hell and heaven.
# The lusts that originate in love of self and of the world wholly take away peace (n. 3170, 5662).
There are some who think to find peace in restlessness, and in such things as are contrary to peace (n. 5662).
There can be no peace unless the lusts of evil are removed (n. 5662).

291. THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE

It is well known in the Church that all good is from God, and that nothing of good is from man, consequently that no one ought to ascribe any good to himself as his own. It is also well known that evil is from the devil. Therefore those who speak from the doctrine of the Church say of those who behave well, and of those who speak and preach piously, that they are led by God; but the opposite of those who do not behave well and who speak impiously. These things cannot be so unless man has conjunction with heaven and conjunction with hell, and unless these conjunctions are with his will and his understanding, for from them the body acts and the mouth speaks. What kind of conjunction this is will now be told.

292. With every individual there are good spirits and evil spirits. Through the good spirits, man has conjunction with heaven, and through the evil spirits with hell. These spirits are in the world of spirits, which lies midway between heaven and hell. This world will be described particularly in the following pages. When these spirits come to a man they enter into his entire memory, and thus into his entire thought, evil spirits into the evil things of his memory and thought, and good spirits into the good things of his memory and thought. These spirits have no knowledge at all that they are with a man, but when they are with him they believe that all things of his memory and thought are their own. Neither do they see the man, because nothing that is in our solar world falls within their vision.# The Lord exercises the greatest care that the spirits should not know that they are with a man; for if they knew it, they would speak with him. In that case evil spirits would destroy him. For evil spirits, being conjoined with hell, desire nothing so much as to destroy man, not alone his soul, that is, his faith and love, but also his body. It is otherwise when spirits do not speak with man, in which case they are not aware that what they are thinking and also what they are saying among themselves is from man. For they even speak among themselves from man, but believe that what they are thinking and saying is their own, and each esteems and loves what is his own. In this way, spirits are constrained to love and esteem man, although they do not know it. That such is the conjunction of spirits with man has become so well known to me as a result of many years’ continual experience that there is nothing better known to me.
# There are angels and spirits with every man, and by means of them man has communication with the spiritual world (n. 697, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993).
Man without spirits with him cannot live (n. 5993).
Man is not seen by spirits, even as spirits are not seen by man (n. 5862).
Spirits can see nothing in our solar world with man except the one with whom they are speaking (n. 1880).

293. The reason that spirits who communicate with hell are also adjoined to man is that man is born into evils of every kind, consequently his first life can only be from them. Therefore, unless spirits of a nature like his own were adjoined to man he could not live, nor indeed could he be withdrawn from his evils and reformed. He is therefore held in his own life by means of evil spirits and withheld from it by means of good spirits, and by the two kept in equilibrium. Being in equilibrium, he is in his freedom, and can be drawn away from evils and turned towards good, and good can also be implanted in him, which would not be possible at all if he were not in freedom. Freedom is not possible to man unless spirits from hell act on one side and spirits from heaven on the other, and man is in between. Again, it has been shown that so far as a man’s life is from what he inherits, and thus from self, if he were not permitted to be in evil he would have no life, and if he were not in freedom he would have no life. Also he cannot be forced to good, and what is forced does not abide; further that the good that man receives in freedom is implanted in his will and becomes, as it were, his own (ejus proprium).# These are the reasons that man has communication with hell and communication with heaven.
# All freedom is of love and affection, since what a man loves, that he does freely (n. 2870, 3158, 8987, 8990, 9585, 9591).
As freedom belongs to man’s love, so it belongs to man’s life (n. 2873).
Nothing appears as man’s own except what is from freedom (n. 2880).
Man must have freedom that he maybe reformed (n. 1937, 1947, 2876, 2881, 3541, 3146, 3158, 4031, 8700).
Otherwise no love of good and truth can be implanted in man and be appropriated seemingly as his own (n. 2877, 2879, 2880, 2883, 8700).
Nothing that is done from compulsion is conjoined to man (n. 2875, 8700).
If man could be reformed by compulsion every one would be reformed (n.
2881).
Compulsion in reformation is harmful (n. 4031).
What states of compulsion are (n. 8392).

294. The nature of the communication of heaven with good spirits, and of hell with evil spirits, and of the consequent conjunction with man of heaven and hell, will also be told. All the spirits who are in the world of spirits have communication with heaven or with hell, the evil spirits with hell, and the good spirits with heaven. Heaven is distinguished into societies, and so is hell. Any one spirit belongs to some society, and continues to exist by influx from it, thus acting as one with it. Consequently, as man is conjoined with spirits so is he conjoined with heaven or with hell, even with the society there in which he is in respect of his affection or his love. For the societies of heaven are all distinguished in accordance with their affections of good and truth, and the societies of hell in accordance with their affections of evil and falsity. (Concerning the societies of heaven see above, n. 41-45; also n. 148-151.)

295. The spirits adjoined to man are such as he himself is, in respect to affection or love; but the good spirits are adjoined to him by the Lord, while the evil spirits are summoned by the man himself. The spirits with man, however, are changed in accordance with the changes of his affections; thus, there are some spirits with him in infancy, others in boyhood, others in youth and manhood, and others in old age. In infancy, those spirits are present who are in innocence and who thus communicate with the heaven of innocence, which is the inmost or third heaven; in childhood, those spirits are present who are in the affection of knowing, and who thus communicate with the ultimate or first heaven; in youth and manhood, spirits are present who are in the affection of what is true and good, and consequently in intelligence, and who thus communicate with the second or middle heaven; in old age, however, spirits are present who are in wisdom and innocence, and who thus communicate with the inmost or third heaven. But the Lord effects this adjunction with those who can be reformed and regenerated. It is otherwise with those who cannot be reformed or regenerated. Good spirits also are adjoined to these, that they may thereby be withheld from evil as much as possible, but their immediate conjunction is with evil spirits who communicate with hell, whereby they have such spirits with them as are like themselves. If they are lovers of self or lovers of gain, or lovers of revenge, or lovers of adultery, similar spirits are present, and dwell, as it were, in their evil affections, and man is incited by these, except so far as he can be kept from evil by good spirits, and they cling to him, and do not withdraw, so far as the evil affection prevails. Thus it is that a bad man is conjoined to hell and a good man is conjoined to heaven.

296. Man is governed by the Lord through spirits because he is not in the order of heaven, for he is born into evils which are of hell, thus into the complete opposite of Divine order. Consequently, he needs to be brought back into order, and this can only be done mediately by means of spirits. It would be otherwise if man were born into the good that is in accord with the order of heaven; then he would not be governed by the Lord through spirits, but by means of order itself, thus by means of general influx. By means of this influx, man is governed in respect of whatever goes forth from his thought and will into act, that is, in respect of speech and acts; for both of these flow in harmony with natural order, and therefore with these the spirits adjoined to man have nothing in common. Animals also are governed by means of this general influx from the spiritual world, because they are in the order of their life, and animals have not been able to pervert and destroy that order because they have no rational faculty.# What the difference between man and beasts is may be seen above (n. 39).
# The difference between men and beasts is, that men are capable of being raised up by the Lord to Himself, of thinking about the Divine, loving it, and being thereby conjoined to the Lord, from which they have eternal life; but it is otherwise with beasts (n. 4525, 6323, 9231).
Beasts are in the order of their life, and are therefore born into things suitable to their nature, but man is not, and he must therefore be led into the order of his life by intellectual things (n. 637, 5850, 6323).
According to general influx thought with man falls into speech and will into movements (n. 5862, 5990, 6192, 6211).
The general influx of the spiritual world into the lives of beasts (n. 1633, 3646).

297. As to what further concerns the conjunction of heaven with the human race, it ought to be known that the Lord Himself inflows with each man, in accordance with the order of heaven, both into his inmosts and into his ultimates, and disposes him to receive heaven, governing his ultimates from his inmosts, and at the same time his inmosts from his ultimates, thus holding each thing and all things in connection in man. This influx of the Lord is called immediate influx; while the other influx that is effected through spirits is called mediate influx. The latter is maintained by means of the former. Immediate influx, which is that of the Lord Himself, is from His Divine Human, and is into man’s will and through his will into his understanding, and thus into his good and through his good into his truth, or what is the same thing, into his love and through his love into his faith, but not the reverse; still less is it into faith apart from love, or into truth apart from good or into understanding that is not from will. This Divine influx is unceasing, and in the case of the good is received in good, but not in the case of the evil. With them it is either rejected or suffocated or perverted; and in consequence they have an evil life which, in the spiritual sense, is death.#
# There is an immediate influx from the Lord, and also a mediate influx through the spiritual world (n. 6063, 6307, 6472, 9682, 9683).
The Lord’s immediate influx is into the least particulars of all things (n. 6058, 6474-6478, 8717, 8728).
The Lord inflows into firsts and at the same time into ultimates-in what manner (n. 5147, 5150, 6473, 7004, 7007, 7270).
The Lord’s influx is into the good with man, and through the good into truth and not the reverse (n. 5482, 5649, 6027, 8685, 8701, 10153).
The life that inflows from the Lord varies in accordance with the state of man and in accordance with reception (n. 2069, 5986, 6472, 7343).
With the evil the good that inflows from the Lord is turned into evil and the truth into falsity; from experience (n. 3642, 4632).
The good and the truth therefrom that continually inflow from the Lord are received just to the extent that evil and falsity therefrom do not obstruct (n. 2411, 3142, 3147, 5828).

298. The spirits who are with man, both those conjoined with heaven and those conjoined with hell, never inflow with man from their own memory and the thought derived therefrom, for if they should inflow from their own thought, man would not know but that whatever belonged to them would be his own (see above n. 256). Nevertheless, there inflows with man through them out of heaven an affection belonging to the love of good and truth, and out of hell an affection belonging to the love of evil and falsity. Therefore as far as man’s affection agrees with the affection that inflows, so far is that affection received by him in his thought, since man’s interior thought is wholly in accord with his affection or love; but so far as man’s affection does not agree with that affection it is not received. Therefore, as thought is not introduced with man through spirits, but only an affection for good and an affection for evil, it is evident that man has choice, because he has freedom, and is thus able with his thought to receive good and reject evil, for he knows from the Word what is good and what is evil. Whatever he receives in thought from affection also is appropriated to him; but whatever he does not receive in thought from affection is not appropriated to him. From these considerations, the nature of the influx with man of good out of heaven, and of evil out of hell, can be confirmed.

299. I have also been permitted to know the source of human anxiety, grief of mind (animus), and interior sadness, which is called melancholy. There are spirits not as yet in conjunction with hell, because they are in their first state; these will be described in the following pages where the world of spirits is dealt with. These spirits love things undigested and unprofitable, such as pertain to food becoming foul in the stomach. Consequently, they are present where such things are with man, because they find delight in them; and they talk there with one another from their own evil affection. The affection that is in their speech inflows from this source with man; and when this affection is the opposite of man’s affection it becomes in him sadness and melancholy anxiety; but when it is in agreement it becomes in him gladness and cheerfulness. These spirits appear near to the stomach, some to the left and some to the right of it, and some beneath and some above, also nearer and more remote, thus variously in accordance with the affections in which they are. That this is the source of anxiety of mind has been shown and proved to me by much experience. I have seen these spirits, I have heard them, I have felt the anxieties arising from them, I have talked with them; when they have been driven away the anxiety ceased; when they returned the anxiety returned; and I have noted the increase and decrease of it according to their approach and removal. From this, it has been made clear to me why some who do not know what conscience is, because they have no conscience, ascribe its pain to the stomach.#
# Those who have no conscience do not know what conscience is (n. 7490,
9125).
There are some who laugh at conscience when they hear what it is (n. 7217).
Some believe that conscience is nothing; some that it is something natural that is sad and mournful, arising either from causes in the body or from causes in the world; some that it is something pertaining to the common people as a result of their being religious (n. 206, 831, 950; [T.C.R. n. 665]).
There is true conscience, spurious conscience, and false conscience (n. 1033). Pain of conscience is an anxiety of mind on account of what is unjust, insincere, or in any respect evil, which man believes to be against God and against the good of the neighbour (n. 7217).
Those have conscience who are in love to God and in charity towards the neighbour, but those who are not so have no conscience (n. 831, 965, 2380,
7490).

300. The conjunction of heaven with man is not like the conjunction of man with man, but the conjunction is with the interiors of man’s mind (mens), that is, with his spiritual or internal man. But there is also a conjunction with his natural or external by means of correspondences, which will be spoken of in the next section where the conjunction of heaven with man by means of the Word is to be dealt with.

301. It will also be shown in the next section that the conjunction of heaven with the human race and of the human race with heaven is such that the one continues in existence from the other.

302. I have talked with angels about the conjunction of heaven with the human race, and I said that, while the man of the Church declares that all good is from God, and that angels are with man, yet few believe that angels are conjoined to man, still less that they are in his thought and affection. To this the angels replied that they know that there is such a belief and even such a mode of speaking in the world, and especially, to their surprise, within the Church, where yet there is the Word to teach men about heaven and its conjunction with man. Nevertheless, there is such a conjunction that man is unable to think the least thing apart from the spirits adjoined to him, and on this his spiritual life depends. They said that the cause of ignorance of this matter is man’s belief that he lives from himself, without a connection with the First Being (Esse) of life; and that he does not know that this connection exists by means of the heavens; and yet if that connection were broken man would instantly fall down dead. If man believed, as is really true, that all good is from the Lord and all evil from hell, he would not make the good in him a matter of merit nor would evil be imputed to him; for he would then look to the Lord in all the good he thinks and does, and all the evil that inflows would be cast down to hell whence it comes. But because man does not believe that there is any influx into him either from heaven or from hell, and so supposes that all the things that he thinks and wills are in himself, and therefore from himself, he appropriates the evil to himself, and the inflowing good he defiles with merit.

303. THE CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD

Those who think from interior reason can see that there is a connection of all things through intermediates with the First, and that whatever is not in connection is dissipated. For they know, when they think about it, that nothing can continue in existence from itself, but from what is prior to itself, thus all things from the First; also that the connection with what is prior is like the connection of an effect with its efficient cause; for when the efficient cause is taken away from its effect then the effect is dissolved and disappears. Because the learned thought thus they saw and said that continuing in existence is a perpetual coming into existence; thus that all things perpetually come into existence from the First, from which they came into existence, that is, they continue to exist. But what the connection of everything is with that which is prior to itself, thus with the First which is the source of all things, cannot be told in a few words, because it is various and diverse. It can only be said in general that there is a connection of the natural world with the spiritual world, and that in consequence there is a correspondence of all things in the natural with all things in the spiritual world (about this correspondence see n. 103-115); also that there is a connection and consequently a correspondence of all things of man with all things of heaven (see also above, n. 87-102).

304. Man is so created as to have a conjunction and connection with the Lord, but with the angels of heaven only an association. Man has association with the angels, but not conjunction, because in respect of the interiors of his mind man is by creation like an angel, having a like will and a like understanding. Consequently, if a man has lived in accordance with the Divine order he becomes after death an angel, with the same wisdom as an angel. Therefore, when the conjunction of man with heaven is spoken of, his conjunction with the Lord and association with the angels is meant; for heaven is not heaven from the proprium of the angels but from the Divine of the Lord. That it is the Divine of the Lord that makes heaven may be seen above (n. 7-12). [2] But man has, in addition, what angels do not have, that he is not only in respect of his interiors in the spiritual world, but also at the same time in respect of his exteriors in the natural world. His exteriors which are in the natural world are all things of his natural or external memory and of his thought and imagination therefrom; in general, cognitions and know- ledges with their delights and pleasures so far as they savour of the world, also many pleasures pertaining to the sensual things of the body, together with his senses themselves, his speech, and his actions. And all these are the ultimates in which the Lord’s Divine influx terminates; for that influx does not stop midway, but goes on to its ultimates. All this shows that the ultimate of Divine order is in man; and being the ultimate it is also the basis and foundation. [3] As the Lord’s Divine influx does not stop midway but goes on to its ultimates, as has been said, and as this middle part through which it passes is the angelic heaven, while the ultimate is with man, and as nothing can exist unconnected, it follows that the connection and conjunction of heaven with the human race is such that one continues in existence from the other, and that the human race apart from heaven would be like a chain without a hook; and heaven without the human race would be like a house without a foundation.#
# Nothing comes into existence from itself, but from what is prior to itself, thus all things from a First, and they also continue in existence from Him from whom they come into existence, and continuing in existence is a perpetual coming into existence (n. 2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056).
Divine order does not stop midway, but terminates in an ultimate, and that ultimate is man, thus Divine order terminates with man (n. 634, 2853, 3632, 5897, 6239, 6451, 6465, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10329, 10335, 10548).
Interior things flow into external things, even into the extreme or ultimate in successive order, and there they come into existence and continue in existence (n. 634, 6239, 6465, 9215, 9216).
Interior things come into existence and continue in existence in what is ultimate in simultaneous order (n. 5897, 6451, 8603, 10099).
Therefore all interior things are held together in connection from the First by means of the Last (n. 9828).
Therefore “the First and the Last” signify all things and each thing, that is, the whole (n. 10044, 10329, 10335).
Consequently, in ultimates there is strength and power (n. 9836).

305. But man has severed this connection with heaven by turning his interiors away from heaven, and turning them to the world and to self by means of his love of self and of the world, thereby so withdrawing himself that he no longer serves as a basis and foundation for heaven; therefore the Lord has provided a medium to serve in place of this basis and foundation for heaven, and also for the conjunction of heaven with man. This medium is the Word. How the Word serves as such a medium has been shown in many places in ARCANA CAELESTIA, all of which may be seen gathered up in the little work on THE WHITE HORSE mentioned in Revelation; also in the APPENDIX TO THE NEW JERUSALEM AND ITS HEAVENLY DOCTRINE, from which some notes are here appended.#
# The Word in the sense of the letter is natural (n. 8783).
For the reason that the natural is the ultimate in which spiritual and celestial things, which are interior things, terminate and on which they continue in existence, like a house upon its foundation (n. 9430, 9433, 9824, 10044, 10436).
That the Word might be such it was written by means of pure correspondences (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 8615, 10687).
Because the Word is such in the sense of the letter it is the containant of the spiritual and celestial sense (n. 9407).
And it is accommodated both to men and to angels at the same time (n. 1769-1772, 1887, 2143, 2157, 2275, 2333, 2395, 2540, 2541, 2547, 2553, 7381, 8862, 10322).
And it is a means of uniting heaven and earth (n. 2310, 2495, 9212, 9216, 9357, 9396, 10375).
The conjunction of the Lord with man is through the Word, by means of the internal sense (n. 10375).
There is conjunction by means of all things and each particular thing of the Word, and in consequence the Word is wonderful above all other writing (n. 10632-10634).
Since the Word was written the Lord speaks with men by means of it (n.
10290).
The Church where the Word is and the Lord is known by means of it, in relation to those outside the Church where there is no Word and the Lord is unknown is like the heart and lungs in man in comparison with the other parts of the body, which live from them as from the fountains of their life (n. 637, 931, 2054, 2853).
Before the Lord the universal Church on the earth is as one Man (n. 7396,
9276).
Consequently unless there were on this earth a Church where the Word is, and where the Lord is known by means of it, the human race here would perish
(n. 468, 637, 931, 4545, 10452).

306. I have been told from heaven that the most ancient people, because their interiors were turned heavenwards, had immediate revelation, and by this means there was at that time a conjunction of the Lord with the human race. After their times, however, there was no such immediate revelation, but there was a mediate revelation by means of correspondences, inasmuch as all their Divine worship was maintained by correspondences, and for this reason the Churches of that time were called representative Churches. For it was then known what correspondence is and what representation is, and that all things on the earth correspond to spiritual things in heaven and in the Church, or what is the same, represent them. Therefore the natural things that constituted the externals of their worship served them as media for thinking spiritually, that is, thinking with the angels. When the knowledge of correspondences and representations had been blotted out of remembrance then the Word was written, in which all the words and their meanings are correspondences, and thus contain a spiritual or internal sense, in which are the angels. In consequence, when a man reads the Word and perceives it according to the sense of the letter or the external sense, the angels perceive it according to the internal or spiritual sense; for all the thought of angels is spiritual while the thought of man is natural. These two kinds of thought appear diverse; nevertheless they are one because they correspond. Thus it was that after man separated himself from heaven and severed the bond, the Lord provided a medium of conjunction of heaven with man by means of the Word.

sRef Rev@21 @1 S1′ sRef Rev@21 @2 S1′ sRef Rev@21 @16 S1′ sRef Rev@21 @19 S1′ sRef Rev@21 @17 S1′ sRef Rev@21 @21 S1′ sRef Rev@21 @18 S1′ 307. How heaven is conjoined with man by means of the Word I will illustrate by some passages from it. “The New Jerusalem” is described in Revelation in these words:

I saw a new heaven and a new earth, and the first heaven and the first earth had passed away. And I saw the holy city Jerusalem coming down from God out of heaven. The city was foursquare, its length as great as its breadth; and an angel measured the city with a reed, twelve thousand furlongs; the length, the breadth, and the height of it are equal. And he measured the wall thereof, an hundred and forty-four cubits, the measure of a man, that is, of an angel. The building of the wall was of jasper; but the city itself was pure gold, and like unto pure glass; and the foundations of the wall were adorned with every precious stone. The twelve gates were twelve pearls; and the street of the city was pure gold, as it were transparent glass. Rev. xxi. 1, 2, 16-19, 21.

When man reads these words he understands them merely in accordance with the sense of the letter, namely, that the visible heaven with the earth is to perish, and a new heaven is to come into existence; and upon the new earth the holy city Jerusalem is to descend, with all its dimensions as here described. But the angels who are with man understand these things in a wholly different way, namely, every particular detail that man understands naturally they understand spiritually. [2] By “the new heaven and the new earth” they understand a new Church; by “the city Jerusalem coming down from God out of heaven” they understand its heavenly doctrine revealed by the Lord; by “its length, breadth, and height, which are equal”, and “twelve thousand furlongs”, they understand all the goods and truths of that doctrine in the complex; by its “wall” they understand the truths protecting it; by “the measure of the wall, a hundred and forty-four cubits, which is the measure of a man, that is, of an angel”, they understand all those protecting truths in the complex and their character; by its “twelve gates, which were of pearls”, they understand introductory truths, “pearls” signifying such truths; by “the foundations of the wall, which were of precious stones”, they understand the knowledge on which that doctrine is founded; by “the gold like unto pure glass”, of which the city and its street were made, they understand the good of love which makes the doctrine and its truths transparent. Thus do angels perceive all these things; and therefore not as man perceives them. The natural ideas of man thus pass into the spiritual ideas with the angels without their knowing anything of the sense of the letter of the Word, that is, about “a new heaven and a new earth”, “a new city Jerusalem”, its “wall, the foundations of the wall, and its dimensions”. And yet the thoughts of angels make one with the thoughts of man, because they correspond; they make one almost as the words of a speaker make one with the understanding of them by a hearer who attends solely to the meaning and not to the words. sRef Isa@19 @24 S3′ sRef Isa@19 @23 S3′ sRef Isa@19 @25 S3′ [3] All this shows 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 highway from Egypt to Assyria, and Assyria shall come into Egypt and Egypt into Assyria; and the Egyptians shall serve Assyria. In that day shall Israel be the third with Egypt and Assyria, a blessing in the midst of the land, which Jehovah of hosts shall bless, saying, Blessed be My people the Egyptian, and the Assyrian the work of My hands, and Israel Mine inheritance. Isaiah xix. 23-25.

What man thinks when these words are read, and what the angels think, can be confirmed from the sense of the letter of the Word and from its internal sense. Man, from the sense of the letter, thinks that the Egyptians and Assyrians are to be converted to God and accepted, and are then to become one with the Israelitish nation; but angels, in accordance with the internal sense, think of the man of the spiritual Church who is here described in that sense, whose spiritual is “Israel”, whose natural is the “Egyptian”, and whose rational, which is the middle, is the “Assyrian”.# Nevertheless, these two senses are one because they correspond; and therefore when the angels thus think spiritually and man naturally they are conjoined almost as body and soul are; in fact, the internal sense of the Word is its soul and the sense of the letter is its body. Such is the Word throughout. This shows that it is a medium of conjunction of heaven with man, and that the sense of the letter serves as a basis and foundation.
# In the Word “Egypt” and “Egyptian” signify the natural and the knowledge derived therefrom (n. 4967, 5079, 5080, 5095, 5160, 5460, 5799, 6015, 6147, 6252, 7355, 7648, 9340, 9391).
“Assyria” signifies the rational (n. 119, 1186).
“Israel” signifies the spiritual (n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805, 9340).

308. There is also a conjunction of heaven by means of the Word with those who are outside the Church where there is no Word; for the Lord’s Church is universal, and is with all who acknowledge the Divine and live in charity. Moreover, such are taught after death by angels and receive Divine truths;# on which subject more may be seen below, in a specific section on the heathen. The universal Church on the earth in the sight of the Lord resembles one man, just as heaven does (see above, n. 59-72); but the Church where the Word is and where the Lord is known by means of it is like the heart and lungs in that man. It is known that all the viscera and members of the entire body draw their life from the heart and lungs through various derivations; and it is thus that those of the human race live who are outside the Church where the Word is, and who constitute the members of that man. Again, the conjunction of heaven by means of the Word with those who are at a distance may be compared to light radiating from a centre all around. The Divine light is in the Word, and there the Lord with heaven is present, and from that presence those at a distance are in light; but it would be otherwise if there were no Word. This may be more clearly seen from what has been shown above respecting the form of heaven in accordance with which all who are in heaven have association and communication. But while this arcanum may be comprehended by those who are in spiritual light, it cannot be comprehended by those who are only in natural light; for those who are in spiritual light clearly see innumerable things, while those who are only in natural light do not see, or see as one obscure thing.
# The Church specifically is where the Word is and where the Lord is known by means of it, thus where Divine truths from heaven are revealed (n. 3857, 10761).
The Lord’s Church is with all in the whole globe who live in good in accordance with religious belief (n. 3263, 6637, 10765).
All wherever they are who live in good in accordance with the principles of their religion and who acknowledge the Divine are accepted by the Lord (n.

2589-2604, 2861, 2863, 3263, 4190, 4197, 6700, 9256).
And besides these all children wheresoever they are born (n. 2289-2309, 4792).

309. Unless such a Word had been given on this earth, the man of this earth would have been separated from heaven, and if separated from heaven he would have ceased to be rational, for the human rational comes into existence from an influx of the light of heaven. Again, the man of this earth is such that he is not capable of receiving immediate revelation and of being taught about Divine truths by such revelation, as the inhabitants of other earths are, who have been described in a special little work.* For the man of this earth is more in worldly things, that is, in externals, than the men of other earths, and it is internal things that are receptive of revelation; if it were received in external things the truth would not be understood. That such is the man of this earth is clearly evident from the state of those who are within the Church, which is such that, while they know from the Word about heaven, about hell, about the life after death, still in heart they deny these things, although among them there are some who have eagerly sought a pre-eminent reputation for learning, and who might for that reason be supposed to be wiser than others.
* EARTHS IN THE UNIVERSE. Editor.

310. I have at times talked with angels about the Word, saying that it is despised by some on account of its simple style; and that nothing whatever is known about its internal sense, and for this reason it is not believed that so much wisdom lies hidden within it. The angels said that although the style of the Word seems simple in the sense of the letter, it is such that nothing can ever be compared with it in excellence, since Divine Wisdom lies concealed not only in the meaning as a whole but also in each word; and that in heaven this wisdom shines forth. They wished to declare that this wisdom is the light of heaven, because it is Divine Truth, for that which shines in heaven is the Divine Truth (see n. 132). Again, they said that without such a Word there would be no light of heaven with the men of our earth, nor would there be any conjunction of heaven with them; for there is conjunction only so far as the light of heaven is present with man, and that light is present only so far as Divine Truth is revealed to man by means of the Word. This conjunction by means of the correspondence of the spiritual sense of the Word with its natural sense is unknown to man, because the man of this earth knows nothing about the spiritual thought and speech of angels, and how it differs from the natural thought and speech of men; and unless this is known it cannot in the least be known what the internal sense is, and that such conjunction is therefore possible by means of that sense. They said, furthermore, that if man knew that there is such a sense, and in reading the Word were to think in accordance with some knowledge of it, he would come into interior wisdom, and would be still more conjoined with heaven, since by this means he would enter into ideas like the ideas of the angels.

311. HEAVEN AND HELL ARE FROM THE HUMAN RACE

In the Christian world it is wholly unknown that heaven and hell are from the human race, for it is believed that in the beginning angels were created and heaven was thence formed; also that the Devil or Satan was an angel of light, but having rebelled, he was cast down with his crew, and thus hell was formed.. It is a matter of the greatest wonder to the angels that such is the belief in the Christian world, and still more that nothing is really known about heaven, when in fact that is the primary thing of doctrine in the Church. But since such ignorance reigns they rejoice in heart that it has pleased the Lord to reveal to those in the Christian world at this time many things about heaven and about hell, thereby dispelling as far as possible the darkness that is increasing from day to day because the Church come to its end. [2] They wish for this reason that I should declare from their lips that in the entire heaven there is not a single angel who was created such in 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, also that it is hell taken as a whole that is called the Devil and Satan- the name Devil being given to the hell that is behind, where those are who are called evil genii, and the name Satan being given to the hell that is in front, where those are who are called evil spirits.# [3] The character of these hells will be described in the following pages. The angels said that the Christian world had gathered such a belief about those in heaven and those in hell from passages in the Word not understood in any other way than in accordance with the sense of the letter and not illustrated and explained by genuine doctrine derived from the Word; although the sense of the letter of the Word, unless genuine doctrine illuminates it, draws the mind in different directions, and this begets ignorant opinions, heresies, and errors.##
# The hells taken together, or the infernals taken together, are called the Devil and Satan (n. 694).
Those who have been devils in the world become devils after death (n. 968).
## The doctrine of the Church must be derived from the Word (n. 3464, 5402, 6822, 6832, 10763, 10765).
Without doctrine the Word is not understood (n. 9025, 9409, 9424, 9430, 10324, 10431, 10582).
True doctrine is a lamp to those who read the Word (n. 10400).
Genuine doctrine must be from those who are enlightened by the Lord (n.
2510, 2516, 2519, 9424, 10105).
Those who are in the sense of the letter without doctrine come into no understanding of Divine Truths (n. 9409, 9410, 10582).
And they are led away into many errors (n. 10431).
The difference between those who teach and learn from the doctrine of the Church derived from the Word and those who teach and learn from the sense of the letter alone (n. 9025).

312. The man of the Church also derives this belief from his believing that no man comes into heaven or into hell until the time of the last judgment; and about that, he has accepted the opinion that all visible things will perish at that time and new things will come into existence, and that the soul will then return into its body, and from that union man will again live as a man. This belief involves the other-that angels were created such in the beginning; for it is impossible to believe that heaven and hell are from the human race when it is believed that no man can go there before the end of the world. [2] But that man might be convinced that this is not true it has been granted me to be in company with angels, and also to talk with those who are in hell, and this now for many years sometimes continuously from morning until evening, and thus be informed about heaven and hell. This has been permitted so that the man of the Church may no longer continue in his erroneous belief about the resurrection at the time of judgment, and about the state of the soul in the meanwhile, also about angels and the devil. As this belief is a belief in what is false it involves the mind in darkness, and with those who think about these things from their own intelligence it induces doubt and at length denial, for they say in their heart, “How can so vast a heaven, with so many constellations and with the sun and moon, be destroyed and dissipated; and how can the stars which are larger than the earth fall from heaven to the earth; and can bodies eaten up by worms, consumed by corruption, and scattered to all the winds, be gathered together again to their soul; and where in the meantime is the soul, and what is it when deprived of the senses it had in the body?” [3] Besides many other like things, which because they are incomprehensible exceed belief and destroy the belief of many in the life of the soul after death, and their belief in heaven and hell, and with these other matters pertaining to the faith of the Church. That this belief has been destroyed is evident from its being said, “Who has ever come to us from heaven and told us that there is a heaven? What is hell? Is there any? What is this about man’s being tormented with fire to eternity? What is the day of judgment? Has it not been expected in vain for ages?” with other things that involve a denial of everything. [4] Therefore lest those who think in this way-as many do who from their worldly wisdom are reputed to be erudite and learned-should any longer confound and mislead the simple in faith and heart, and induce infernal darkness respecting God and heaven and eternal life, and all else that depends on these, the interiors of my spirit have been opened by the Lord, and I have thus been permitted to talk, after their decease, with all with whom I was ever acquainted in the life of the body-with some for days, with some for months, and with some for a year, and also with so many others that I should not exaggerate if I should say a hundred thousand; many of whom were in heaven, and many in hell. I have also talked with some two days after their decease, and have told them that their funeral services and obsequies were then being held in preparation for their interment; to which they replied that it was well to cast aside that which had served them as a body and for bodily functions in the world; and they wished me to say that they were not dead, but were living as men the same as before, and had merely migrated from one world into the other, and were not aware of having lost anything, since they were in a body and its sensual things just as before, also in [the exercise of] understanding and will as before, having thoughts and affections, sensations and desires, of the same quality as in the world. [5] Most of those who had recently died, when they saw themselves to be living men as before, and in a like state (for after death every one’s state of life is at first such as it was in the world, but there is a gradual change in it either into heaven or into hell), were moved by new joy at being alive, saying that they had not believed that it would be so. But they greatly wondered that they should have lived in such ignorance and blindness about the state of their life after death; and especially that the man of the Church should be in such ignorance and blindness, when above all others in the whole world he might be clearly enlightened in regard to these things.# Then they began to see the cause of that blindness and ignorance, which is, that external things, which are things relating to the world and the body, had so occupied and filled their minds that they could not be raised into the light of heaven and consider the things of the Church beyond doctrinal matters; for when matters relating to the body and the world are loved, as much as they are at the present day, nothing but darkness flows into the mind when they go further.
# There are few in Christendom at this day who believe that man rises again immediately after death (preface to Genesis, chap. xvi., and n. 4622, 10758); but it is believed that he will rise again at the time of the last judgment, when the visible world will perish (n. 10595).
The reason of this belief (n. 10595, 10758).
Nevertheless man does rise again immediately after death, and then he is a man in all respects, and in every least respect (n. 4527, 5006, 5078, 8939, 8991, 10594, 10758).
The soul that lives after death is the spirit of man, which in man is the man himself; and in the other life is in a complete human form (n. 322, 1880, 1881, 3633, 4622, 4735, 5883, 6054, 6605, 6626, 7021, 10594); from experience (n. 4527, 5006, 8939); from the Word (n. 10597).
What is meant by the dead seen in the holy city (Matt. xxvii. 53) explained (n. 9229).
In what manner man is raised from the dead, from experience (n. 168-189).
His state after his resurrection (n. 317-319, 2119, 5079, 10596).
False opinions about the soul and its resurrection (n. 444, 445, 4527, 4622, 4658).

313. Very 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 recall what they had thought about the 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 confirmed themselves in such ideas and ascribed all things to nature were examined, and it was found that their interiors were wholly closed up and their exteriors were open, so that they did not look to heaven, but to the world and also therefore to hell. For to the extent that man’s interiors are open he looks to heaven, but to the extent that his interiors are closed and his exteriors opened he looks to hell, because the interiors of man are formed for the reception of all things of heaven, but the exteriors for the reception of all things of the world; and those who receive the world, and not heaven at the same time, receive hell.#
# In man the spiritual world and the natural world are conjoined (n. 6057).
The internal of man is formed after the image of heaven, but the external
after the image of the world (n. 3628, 4523, 4524, 6013, 6057, 9279, 9706, 10156, 10472).

314. That heaven is from the human race can be confirmed also from the fact that angelic minds and human minds are alike, both enjoying the ability to understand, perceive and will, and both having been formed to receive heaven; for the human mind is just as capable of becoming wise as the angelic mind; and if it does not attain to such wisdom in the world it is because it is in an earthly body, and in that body its spiritual mind thinks naturally. But it is otherwise when the mind is loosed from the bonds of that body; then it no longer thinks naturally, but spiritually, and when it thinks spiritually then its thoughts are incomprehensible and ineffable to the natural man; thus it becomes wise like an angel, all of which confirms that the internal part of man, called his spirit, is in its essence an angel (see above, n. 57);# and when loosed from the earthly body is equally in the human form and an angel. (That an angel is in a complete human form may be seen above, n. 73-77). When, however, the internal of man has not been opened above but only beneath, it is still, after it has been loosed from the body, in a human form, but a horrible and diabolical form, for it is not able to look upwards towards heaven but only downwards towards hell.
# There are as many degrees of life in man as there are heavens, and they are opened after death in accordance with his life (n. 3747, 9594).
Heaven is in man (n. 3884).
Men who are living a life of love and charity have in them angelic wisdom, although it is for the time hidden, but they come into that wisdom after death (n. 2494).
The man who receives from the Lord the good of love and of faith is called in the Word an angel (n. 10528).

315. Moreover, anyone who has been taught about Divine order can understand that man was created to become an angel, because in him is the ultimate of order (n. 304), in which what belongs to heavenly and angelic wisdom can be brought into form and can be restored and multiplied. Divine order never stops midway there to form a something apart from an ultimate, for it is not in its fulness and completion there; but it goes on to the ultimate; and when it is in its ultimate it takes on its form, and by means there collected, it renews itself and produces itself further, which is accomplished through procreations. Therefore the seed-ground of heaven is in the ultimate.

sRef Luke@24 @37 S0′ sRef Luke@24 @39 S0′ sRef Luke@24 @36 S0′ sRef Luke@24 @38 S0′ 316. The Lord rose again not as to His spirit alone but also as to His body, because when He was in the world He glorified His whole Human, that is, He made it Divine. For His soul which He had from the Father was of Itself the very Divine, while His body became a likeness of the soul, that is, of the Father, thus also Divine. This is why He, differently from any man, rose again as to both;# and this He made manifest to the disciples (who when they saw Him believed that they saw a spirit), by saying:

See My hands and My feet, that it is I Myself; handle Me and see, for a spirit hath not flesh and bones as ye see Me have. Luke xxiv. 36-39.

indicating thereby that He was Man not only as to the spirit but also as to the body.
# Man rises again only as to his spirit (n. 10593, 10594).
The Lord alone rose again in respect of His body also (n. 1729, 2083, 5078, 10825).

317. That it might be known that man lives after death and comes, in accordance with his life in the world, either into heaven or into hell, many things have been disclosed to me about the state of man after death, which will be presented in due order in the following pages, where the world of spirits is treated of.

318. THE HEATHEN, OR PEOPLES OUTSIDE THE CHURCH, IN HEAVEN

There is a general opinion that those born outside the Church, who are called heathen, or gentiles, cannot be saved, because not having the Word they know nothing about the Lord, and apart from the Lord there is no salvation. But that these also are saved, can be known from this alone, that the mercy of the Lord is universal, that is, towards every individual; that these are born men equally with those within the Church, who are few in comparison, and that it is not their fault that they do not know the Lord. Anyone who thinks from any enlightened reason can see that no man is born for hell, for the Lord is Love Itself and His Love is to will the salvation of all. Therefore, He has provided a religion for everyone, and by it an acknowledgment of the Divine and an interior life; for to live in accordance with one’s religious belief is to live interiorly, since one then looks to the Divine, and so far as he looks to the Divine he does not look to the world but separates himself from the world, that is, from the life of the world, which is exterior life.#
# The heathen equally with the Christians are saved (n. 932, 1032, 1059, 2284, 2589, 2590, 3778, 4190, 4197).
The lot of the heathen and peoples outside the Church in the other life (n. 2589-2604).
The Church is specifically where the Word is, and by it the Lord is known (n. 3857, 10761).
Nevertheless, those born where the Word is and where the Lord is known are not on that account of the Church, but only those who live a life of charity and of faith (n. 6637, 10143, 10153, 10578, 10645, 10829).
The Lord’s Church is with all in the whole world who live in good in accordance with their religious belief and acknowledge a Divine, and such are accepted by the Lord and come into heaven (n. 2589-2604, 2861, 2863, 3263, 4190, 4197, 6700, 9256).

319. That the gentiles equally with Christians are saved, anyone can see who knows what it is that makes heaven in man; for heaven is within a man, and those who have heaven within them come into heaven. Heaven in a man is acknowledging the Divine and being led by the Divine. The first and chief thing of every religion is to acknowledge the Divine. A religion that does not acknowledge the Divine is not a religion. The precepts of every religion look to worship, thus to the way in which the Divine is to be worshipped that the worship may be acceptable to Him; and when this has been settled in one’s mind, that is, so far as one wills this or so far as he loves it, to that extent he is led by the Lord. Everyone knows that the gentiles as well as Christians live a moral life, and many of them a better life than Christians. Moral life may be lived either for the sake of the Divine or for the sake of men in the world; and a moral life that is lived for the sake of the Divine is a spiritual life. In outward form the two appear alike, but in inward form they are entirely different; the one saves a man, the other does not. For he who lives a moral life for the sake of the Divine is led by the Divine; while he who leads a moral life for the sake of men in the world is led by himself. [2] But this may be illustrated by an example. He who refrains from doing evil to his neighbour because it is contrary to religion, that is, contrary to the Divine, refrains from doing evil from a spiritual motive; but he who refrains from doing evil to another merely from fear of the law, or the loss of reputation, of honour, or gain, that is, for the sake of self and the world, refrains from doing evil from a natural motive, and is led by himself. The life of the latter is natural, that of the former is spiritual. A man whose moral life is spiritual has heaven within himself, but he whose moral life is merely natural does not have heaven within himself; and for the reason that heaven flows in from above and opens man’s interiors, and through his interiors flows into his exteriors; while the world flows in from beneath and opens the exteriors but not the interiors. For there can be no flowing in from the natural world into the spiritual, but only from the spiritual world into the natural; therefore if heaven is not received at the same time, the interiors remain closed. From these things it can be seen who those are who receive heaven within them, and who do not. [3] And yet heaven is not the same in one as in another. It differs in each one in accordance with his affection for good and thence for truth. Those who are in an affection for good for the sake of the Divine, love Divine Truth, since good and truth love each other and desire to be conjoined.# This explains why the heathen, although they are not in genuine truths in the world, yet from love receive truths in the other life.
# Between good and truth there is a kind of marriage (n. 1904, 2173, 2508).
Good and truth are in a perpetual endeavour to be conjoined, and good longs for truth and for conjunction with it (n. 9206, 9207, 9495).
How the conjunction of good and truth takes place, and in whom (n. 3834, 3843, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 9258).

320. A certain spirit from among the gentiles, who had lived in the world in the good of charity in accordance with his religious belief, hearing Christian spirits reasoning about what must be believed, (for spirits reason with each other far more thoroughly and acutely than men, especially about what is good and true), wondered at such contentions, and said that he did not care to listen to them, for they were reasoning from appearances and fallacies; and he gave them this instruction: “If I am good I can know from the good itself what is true; and what I do not know I can receive.

321. I have been taught in many ways that gentiles who have led a moral life and have lived in obedience and subordination and mutual charity in accordance with their religious belief, and have thus received something of conscience, have been accepted in the other life, and are there instructed in the goods and truths of faith with solicitous care by the angels; and that when they are being taught they behave themselves modestly, intelligently, and wisely, and readily accept truths and adopt them. They have not worked out for themselves any principles of falsity contrary to the truths of faith that will need to be shaken off, still less stumbling-blocks against the Lord, as many Christians have who cherish no other idea of Him than that He is an ordinary man. The gentiles, on the contrary, when they hear that God was made Man, and has thus manifested Himself in the world, immediately acknowledge it and worship the Lord, saying that because God is the God of heaven and of earth, and because the human race is His, He has fully disclosed Himself to men.# It is a Divine truth that apart from the Lord there is no salvation; but this is to be understood to mean that there is no salvation except from the Lord. There are many earths in the universe, and all of them full of inhabitants, scarcely any of whom know that the Lord took on the Human on our earth. Yet because they worship the Divine under a human form they are accepted and led by the Lord. On this subject more may be seen in the little work on THE EARTHS IN THE UNIVERSE.
# Difference between the good in which the heathen are and that in which Christians are (n. 4189, 4197).
Truths with the heathen (n. 3263, 3778, 4190).
The interiors cannot be so closed up with the heathen as with Christians (n. 9256).
Neither can so thick a cloud exist with the heathen who live in mutual charity in accordance with their religious belief as with Christians who live in no charity; the reasons (n. 1059, 9256).
The heathen cannot profane the holy things of the Church as the Christians do, because they are ignorant of them (n. 1327, 1328, 2051).
They have a fear of Christians for the sake of life (n. 2596, 2597).
Those who have lived well in accordance with their religious belief are taught by angels and readily accept the truths of faith and acknowledge the Lord (n. 2049, 2595, 2598, 2600, 2601, 2603, 2861, 2863, 3263).

322. Among the gentiles, as among Christians, there are both wise and simple. That I might learn about them I have been permitted to speak with both, sometimes for hours and days. But there are no such wise men now as in ancient times, especially in the Ancient Church, which extended over a large part of the Asiatic world, and from which religion spread to many nations. That I might wholly know about them I have been permitted to have familiar conversation with some of these wise men. There was with me a certain one who was among the wiser of his time, and consequently well known in the learned world, with whom I talked on various subjects, and had reason to believe that he was Cicero. Knowing that he was a wise man I talked with him about wisdom, intelligence, order, and the Word, and lastly about the Lord. [2] Of wisdom he said that there is no other wisdom than the wisdom of life, and that wisdom 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 greatly delighted, especially with this, that every name and every word signified interior things; and he wondered greatly that learned men at this day are not delighted with such study. I saw plainly that the interiors of his thought or mind had been opened. He said that he was unable to approach, as he perceived something more holy than he could bear, being affected so interiorly. [3] At length I spoke with him about the Lord, saying that while He was born a man He was conceived of God, and that He put off the maternal human and put on the Divine Human, and that it is He who rules the universe. To this he replied that he knew many things concerning the Lord, and perceived in his way that if mankind were to be saved it could not have been done otherwise. In the meantime certain evil Christians infused various stumbling-blocks; but to these he gave no attention, remarking that this was not strange, since in the life of the body they had imbibed unbecoming ideas on the subject, and until they got rid of these they could not admit such ideas as confirmed the truth, as the ignorant can.

323. It has also been granted me to talk with others who lived in ancient times, and who were then among the more wise. At first they appeared in front at a distance, and were able then to perceive the interiors of my thoughts, thus many things fully. From one idea of thought they were able to discern the entire series and fill it with delightful things of wisdom combined with delightful representations. From this they were perceived to be among the more wise, and I was told that they were some of the ancient people. So when they came nearer I read to them something from the Word, and they were delighted beyond measure. I perceived the essence of their delight and gratification, which arose chiefly from this, that all things and each thing they heard from the Word were representative and significative of heavenly and spiritual things. They said that in their time, when they lived in the world, their mode of thinking and speaking and also of writing was of this nature, and that this was their study of wisdom.

sRef Luke@13 @29 S0′ sRef Luke@13 @30 S0′ 324. But as regards the gentiles of the present day, they are not so wise, but most of them are simple in heart. Nevertheless, those of them who have lived in mutual charity receive wisdom in the other life, and of these one or two examples may be cited. When I read the seventeenth and eighteenth chapters of Judges (about Micah, and how the sons of Dan carried away his graven image and teraphim and Levite) a gentile spirit was present who in the life of the body had worshipped a graven image. He listened attentively to the account of what was done to Micah, and of his grief on account of his graven image which the Danites took away, and such grief came upon him and moved him, that he scarcely knew, by reason of inward distress, what to think. Not only was this grief perceived, but at the same time the innocence that was in all his affections. The Christian spirits who were present watched him and wondered that a worshipper of a graven image should be moved by such a feeling of mercy and innocence. Afterwards, some good spirits talked with him, saying that graven images ought not to be worshipped, and that being a man he was capable of understanding this; that he ought, apart from a graven image, to think of God the Creator and Governor of the whole heaven and the whole earth, and that that God is the Lord. When this was said I was permitted to perceive the interior nature of his adoration, which was communicated to me; and it was much more holy than in the case of Christians. From this it can be confirmed that the gentiles come into heaven more easily than Christians, at the present 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 recline in the kingdom of God. And behold, there are last who shall be first, and there are first who shall be last. Luke xiii. 29, 30.

For in the state in which that spirit was, he could be imbued with all the things of faith and receive them with interior affection. There was in him the mercy of love, and in his ignorance there was innocence. And when these are present all things of faith are received, as it were, spontaneously and with joy. He was afterwards received among angels.

325. A choir at a distance was heard one morning. From the choir’s representations I was permitted to know that they were Chinese, for they exhibited a kind of woolly goat, then a cake of millet, and an ebony spoon, also the idea of a floating city. They desired to come nearer to me, and when they had joined me they said that they wished to be alone with me, that they might disclose their thoughts. But they were told that they were not alone, and that some were displeased at their wishing to be alone, although they were guests. When they perceived this displeasure they began to think whether they had transgressed against the neighbour, and whether they had claimed anything to themselves that belonged to others. All thought in the other life being communicated, I was permitted to perceive the agitation of their minds. It consisted of a recognition that possibly they had injured those who were displeased, of shame on that account, together with other worthy affections; and it was thus known that they were endowed with charity. Soon after, I spoke with them, and at last about the Lord. When I called Him “Christ” I perceived a certain repugnance in them; but the reason was disclosed, namely, that they had brought this from the world, from their having learned that Christians lived worse lives than they did, and without charity. But when I called Him simply “Lord” they were interiorly moved. Afterwards, they were taught by the angels that the Christian doctrine beyond every other in the world prescribes love and charity, but that there are few who live in accordance with it. There are gentiles who have come to know while they lived in the world, both from intercourse and report, that Christians lead evil lives, are addicted to adultery, hatred, quarrelling, drunkenness, and the like, which they themselves abhor because such things are contrary to their religious beliefs. These in the other life are more timid than others about accepting the truths of faith; but they are taught by the angels that the Christian doctrine, as well as the faith itself, teaches a very different life, but that the lives of Christians are less in accord with their doctrine than the lives of gentiles. When they recognize this they receive the truths of faith, and adore the Lord, but less readily than others.

326. It is a common thing for gentiles who have worshipped any god under an image or statue, or any graven thing, to be introduced, when they come into the other life, to certain spirits in place of their gods or idols, in order that they may rid themselves of their fantasies. When they have been with these for some days, the fantasies are put away. Also those who have worshipped men are sometimes introduced to the men they have worshipped, or to others in their place-as many of the Jews to Abraham, Jacob, Moses, and David-but when they come to see that they are human the same as others, and that they can give them no help, they become ashamed, and are carried to their own places in accordance with their lives. Among the gentiles in heaven the Africans are most beloved, for they receive the goods and truths of heaven more readily than others. They especially wish to be called obedient, but not faithful. They say that Christians because they possess the doctrine of faith may be called faithful, but not they, unless they accept that doctrine, or, as they say, have the ability to accept it.

327. I have talked with some who were in the Ancient Church. That is called the Ancient Church which was after the deluge, and extended through many kingdoms, namely, Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Libya, Egypt, Philistia as far as Tyre and Zidon, and through the land of Canaan on both sides of the Jordan.# The men of this Church knew about the Lord that He was to come, and were imbued with the goods of faith, and yet they fell away and became idolaters. These spirits were in front towards the left, in a dark place and in a miserable state. Their speech was like the sound of a pipe of one tone, almost without rational thought. They said they had been there for many centuries, and that they are sometimes taken out that they may serve others for certain uses of a low order. From them I was led to think about many Christians-who are inwardly though not outwardly idolaters, since they are worshippers of self and of the world, and in heart deny the Lord-what kind of lot awaits them in the other life.
# The first and Most Ancient Church on this earth was that which is described in the first chapters of Genesis, and that Church above all others was celestial (n. 607, 895, 920, 1121-1124, 2896, 4493, 8891, 9942, 10545).
What the celestial are in heaven (n. 1114-1125).
There were various Churches after the flood which are called ancient Churches (n. 1125-1127, 1327, 10355).
What the men of the Ancient Church were (n. 609, 895).
The ancient Churches were representative Churches (n. 519, 521, 2896).
In the Ancient Church there was a Word, but it has been lost (n. 2897).
The character of the Ancient Church when it began to decline (n. 1128).
The difference between the Most Ancient Church and the Ancient Church (n. 597, 607, 640, 641, 765, 784, 895, 4493).
The statutes, the judgments, and the laws, which were commanded in the Jewish Church, were in part like those in the Ancient Church (n. 4288, 4449,
10149).
The God of the Most Ancient Church and of the Ancient Church was the Lord, and He was called Jehovah (n. 1343, 6846).

328. That the Church of the Lord is spread over all the globe, and is thus universal; and that all those are in it who have lived in the good of charity in accordance with their religious belief; and that the Church, where the Word is and by means of it the Lord is known, is in relation to those who are outside the Church like the heart and lungs in man, from which all the viscera and members of the body have their life, variously according to their forms, positions, and conjunctions, may be seen above (n. 308).

329. LITTLE CHILDREN IN HEAVEN

It is a belief of some that only such little children as are born within the Church come into heaven, and that those born out of the Church do not. This, they say, is because the children within the Church have been baptized and by baptism have been initiated into the faith of the Church. Such are not aware that no one has heaven or faith through baptism; for baptism is merely for a sign and memorial that man is to be regenerated, and that those born within the Church can be regenerated because the Word is there, and in the Word are the Divine truths by means of which regeneration is effected, and there the Lord Who regenerates is known.# Let them know therefore that every little child, wherever born, whether within the Church or outside it, whether of pious or impious parents, is received when he dies by the Lord and educated in heaven, and in accordance with Divine order taught and imbued with affections of good, and through these with cognitions of what is true. Afterwards, as he is perfected in intelligence and wisdom he is introduced into heaven and becomes an angel. Every one who thinks from reason can be sure that no one has been born for hell, but all are born for heaven, and if man comes into hell he himself is culpable; but little children cannot be held culpable as yet.
# Baptism signifies regeneration by the Lord by means of the truths of faith from the Word (n. 4255, 5120, 9088, 10239, 10386-10388, 10392).
Baptism is a sign that the man baptized is of the Church in which the Lord, Who regenerates, is acknowledged, and where the Word is, from which are the truths of faith, by means of which regeneration is effected (n. 10386-10388).
Baptism confers neither faith nor salvation, but it is a witness that those who are being regenerated will receive faith and salvation (n. 10391).

330. Little children who die are just as much little children in the other life, having a like infantile mind, a like innocence in ignorance, and a like tenderness in all things. They are merely in the rudiments of a capacity to become angels, for little children are not angels but become angels. For every one passing out of this world is in a state like that of his life, a little child in the state of a little child, a boy in the state of a boy, a youth, a man, an old man, in the state of a youth, a man, or an old man; but subsequently each one’s state is changed. Moreover, the state of little children excels the state of the rest in that they are in innocence, and evil has not yet been rooted in them by actual life; and innocence is such that all things of heaven can be implanted therein, for it is a receptacle of the truth of faith and of the good of love.

331. The state of little children in the other life far surpasses their state in the world, for they are not clothed with an earthly body, but with one like that of an angel. The earthly body is in itself gross, and receives its first sensations and motions not from the inner or spiritual world, but from the outer or natural world. In consequence, little children in this world must be taught to walk, to make gestures and to speak; and even their senses, as seeing and hearing, must be opened by use. It is different with little children in the other life. As they are spirits, they act at once in accordance with their interiors, walking without practice, and also talking, though at first from general affections not yet distinguished into ideas of thoughts; but they are quickly initiated into these also, for the reason that their exteriors are homogeneous with their interiors. The speech of angels (as may be seen above, n. 234-245) so flows forth from affections modified by ideas of thought that their speech completely conforms to their thoughts from affection.

332. As soon as little children are resuscitated, which takes place immediately after death, they are taken into heaven and confided to angel women who, in the life of their body, tenderly loved little children and at the same time loved God. Because these during their life in the world loved all children with a kind of motherly tenderness, they receive them as their own; while the children, from an implanted disposition, love them as their own mothers. There are as many children in each one’s care as she desires from a spiritual parental affection. This heaven appears in front before the forehead, directly in the line or radius in which the angels look to the Lord. It is so situated because all little children are under the immediate auspices of the Lord; and the heaven of innocence, which is the third heaven, flows in with them.

333. Little children have various dispositions, some that of the spiritual angels and some that of the celestial angels. Those who are of a celestial disposition are seen in that heaven to the right, and those of a spiritual disposition to the left. All little children in the Grand Man, which is heaven, are in the province of the eyes-those of a spiritual disposition in the province of the left eye, and those of a celestial disposition in the province of the right eye. This is because to the angels who are in the spiritual kingdom the Lord appears before the left eye, and before the right eye to those who are in the celestial kingdom (see above, n. 118). From the fact that in the Grand Man or heaven children are in the province of the eyes it is evident that they are under the immediate sight and auspices of the Lord.

334. How little children are taught in heaven will also be briefly told. From their nurse they learn to talk. Their earliest speech is simply a sound of affection; this by degrees becomes more distinct as ideas of thought enter; for ideas of thought from affections present all angelic speech (as may be seen in its own section, n. 234-245). Into their affections, all of which proceed from innocence, such things as appear before their eyes and cause delight are first instilled; and as these things are from a spiritual origin the things of heaven at the same time flow in with them, and by means of these heavenly things their interiors are opened, and they are thereby daily perfected. When this first age is completed they are transferred to another heaven, where they are taught by masters; and so on.

335. Little children are taught chiefly by representatives suited to their genius. These are beautiful and at the same time full of wisdom from within, beyond all belief. In this way, an intelligence that derives its soul from good is gradually instilled into them. It is permitted here to describe two representatives that I have been enabled to see, from which a conclusion can be made about the rest. First, they were representing the Lord rising from the sepulchre, and at the same time the uniting of His Human with the Divine. This was done in a manner so wise as to surpass all human wisdom, and at the same time in an innocent infantile manner. They were presenting also an idea of the sepulchre, and with it an idea of the Lord, but in so remote a way that it could scarcely be perceived that the Lord was there, except seemingly afar off. This was because in the idea of a sepulchre there is something funereal, and they were removing it in this way. Afterwards, they cautiously admitted into the sepulchre something atmospheric, with an appearance of thin vapour, by which with proper remoteness they signified spiritual life in baptism. Afterwards, I saw a representation, by these angels, of the Lord descending to those who are bound, and of His ascending with these into heaven, and this with incomparable prudence and reverence. In adaptation to the infantile mind they let down little cords almost invisible, very soft and tender, by which they eased the Lord’s ascent, always with a holy solicitude that there should be nothing in the representation bordering upon anything that did not contain what is spiritual celestial. Other representations are there given, whereby, as by plays adapted to the minds of children, they are guided into cognitions of truth and affections of good.

336. It was also shown how tender their understanding is. When I was praying the Lord’s Prayer, and from their understanding they flowed into the ideas of my thought, their influx was perceived to be so tender and soft as to be almost solely a matter of affection; and at the same time it was then observed that their understanding was open even from the Lord, for what flowed forth from them was as if it simply flowed through them. Moreover, the Lord flows into the ideas of little children chiefly from inmosts, for there is nothing, as with adults, to close up their ideas, no principles of falsity to close the way to the understanding of truth, nor any life of evil to close the way to the reception of good, and thereby the way to wisdom. From these things it can be confirmed that little children do not come at once after death into an angelic state, but are gradually brought into it successively by means of cognitions of good and truth, and this in harmony with all heavenly order; for the least particulars of their disposition are known to the Lord, and thus they are led, in accord with each and every movement of their inclination, to receive the truths of good and the goods of truth.

337. I have also been shown how all things are instilled into them by delightful and pleasant means suited to their genius. I have been permitted to see little children most charmingly attired, having garlands of flowers resplendent with most beautiful and heavenly colours twined about their breasts and around their tender arms. Once also it was granted me to see them accompanied by nurses and by maidens, in a park most beautifully adorned, not so much with trees, as with arbours and covered walks of laurel, as it were, with paths leading inward; and when the little children entered, attired as they were, the flowers over the entrance shone forth most joyously. Hence the nature of their delights can be established, also how they are led by means of pleasant and delightful things into the goods of innocence and charity, which are continually instilled into these delights and pleasures by the Lord.

338. It was shown me, by a mode of communication common in the other life, what the ideas of little children are when they see objects of any kind. Each and every object seemed to them to be alive; and thus in every least idea of their thought there is life. And it was perceived that little children on the earth have nearly the same ideas when they are at play, for as yet they have no such reflection as adults have about what is inanimate.

339. It has been said above that little children are of a genius either celestial or spiritual. Those of a celestial genius are easily distinguished from those of a spiritual genius. The former think, speak and act so gently that hardly anything appears except what flows from a love of good to the Lord and towards other little children. But those of a spiritual genius are not so gentle; but in everything with them there appears a sort of vibration, as of wings. This is evident from their indignation and from other things.

340. Many may suppose that in heaven little children remain little children, and continue as such among the angels. Those who do not know what an angel is may have had this opinion confirmed from portrayals here and there in churches, in which angels are represented as little children. But the fact is entirely otherwise. It is intelligence and wisdom that make an angel, and as long as little children do not possess these they are not angels, although they are with the angels; but as soon as they become intelligent and wise they become angels. Indeed, I have marvelled that they do not then appear as little children, but as adults, for they are no longer of an infantile genius, but of a more mature angelic genius. Intelligence and wisdom bring this about. The reason little children appear more mature, thus as youths and young men, as they are perfected in intelligence and wisdom, is that intelligence and wisdom are essential spiritual nourishment;# and thus the things that nourish their minds also nourish their bodies, and this from correspondence, for the form of the body is simply the external form of the interiors. But it should be known that in heaven little children advance in age only to early manhood, and remain in this to eternity. That I might be assured that this is so I have been permitted to talk with some who had been educated as little children in heaven, and had grown up there, with some also while they were little children, and again with the same when they had become young men. And I have heard from them about the progress of their life from one age to another.
# Spiritual food is knowledge, intelligence, and wisdom, thus the good and truth from which these are (n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003).
Therefore in a spiritual sense everything that comes forth from the mouth of the Lord is food (n. 681).
Because bread means all food in general it signifies every good, celestial and spiritual (n. 276, 680, 2165, 2177, 3478, 6118, 8410).
And for the reason that these nourish the mind, which belongs to the internal man (n. 4459, 5293, 5576, 6277, 8410).

341. That innocence is a receptacle of all things of heaven, and thus the innocence of little children is a plane for all affections of good and truth, can be confirmed from what has been shown before (n. 276-283) about the innocence of angels in heaven, namely, that innocence is a willingness to be led by the Lord and not by oneself. Consequently, so far as a man is in innocence he is separated from his proprium, and so far as anyone is separated from his proprium he is in the Lord’s proprium. The Lord’s proprium is what is called His justice and merit. But the innocence of little children is not genuine innocence, because as yet it is without wisdom. Genuine innocence is wisdom. For so far as anyone is wise he loves to be led by the Lord, or what is the same, so far as anyone is led by the Lord he is wise. [2] Therefore little children are led from the external innocence in which they are at the beginning, and which is called the innocence of infancy, to internal innocence, which is the innocence of wisdom. This innocence is the end that directs all their instruction and progress. Therefore, when they have attained to the innocence of wisdom, the innocence of infancy, which in the meanwhile has served them as a plane, is joined to them. [3] The innocence of little children has been represented to me as a wooden sort of thing, almost devoid of life, which becomes vivified as they are perfected by cognitions of truth and affections of good. Afterwards, genuine innocence was represented by a most beautiful child, naked and full of life; for the really innocent, who are in the inmost heaven and thus nearest to the Lord, always appear before the eyes of other angels as little children, and some of them naked; for innocence is represented by nakedness unaccompanied by shame, as is said of the first man and his wife in Paradise (Gen. ii. 25). So when their state of innocence perished they were ashamed of their nakedness, and hid themselves (chap. iii. 7, 10, 11). In a word, the wiser the angels are the more innocent they are, and the more innocent they are, the more they appear to themselves as little children. This is why in the Word “infancy” signifies innocence (see above, n. 278).

342. I have talked with angels about little children, whether they are undefiled by evils, inasmuch as they have no actual evil as adults have. But I was told that they are equally in evil, and in fact are also nothing but evil;# but, like all angels, they are so withheld from evil and held in good by the Lord as to seem to themselves to be in good from themselves. For this reason, when little children have become adults in heaven, in order that they may not have the false idea about themselves that the good pertaining to them is from themselves and not from the Lord, they are now and then let down into their evils which they inherited, and are left in them until they know, acknowledge and believe the truth of the matter. There was one who died in childhood and grew up in heaven, who held this opinion. [2] He was the son of a certain king. He was therefore let down into that life of evils into which he was born, and he then perceived from the sphere of his life that he had a disposition to domineer over others, and regarded adulteries as of no account, and that these evils he had inherited from his parents. When, however, he had been brought to recognize his real character he was again received among the angels with whom he had been before. [3] In the other life no one ever suffers punishment on account of his inherited evil, because it is not his evil, that is, it is not his fault that he is such. He suffers only on account of actual evil that is his, that is, only so far as he has appropriated to himself inherited evil by actual life. When, therefore, the little children who have become adults are let down into the state of their inherited evil, it is not that they may suffer punishment for it, but that they may learn that of themselves they are nothing but evil, and that it is by the mercy of the Lord that they are taken up into heaven from the hell pertaining to them, and that it is from the Lord and not from any merit of their own that they are in heaven. Therefore they may not boast before others of the good pertaining to them, since this is contrary to the good of mutual love, as it is contrary to the truth of faith.
# All kinds of men are born into evils of every kind, even to the extent that their proprium is nothing but evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10735).
Consequently man must needs be reborn, that is, regenerated (n. 3701). Man’s inherited evil consists in his loving himself more than God, and the world more than heaven, and in making his neighbour, in comparison with himself, of no account, except for the sake of self, that is, himself alone, thus it consists in the love of self and of the world (n. 694, 731, 4317, 5660).
All evils are from the love of self and of the world, when those loves rule (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7490, 8318, 9335, 9348, 10038, 10742).
These evils are contempt of others, enmity, hatred, revenge, cruelty, deceit (n. 6667, 7370-7374, 9348, 10038, 10742).
And from these evils comes all falsity (n. 1047, 10283, 10284, 10286).
These loves, so far as the reins are given them, rush headlong; and the love of self aspires even to the throne of God (n. 7375, 8678).

343. Several times when a number of little children who were as yet in a purely infantile state have been with me in choirs, they were heard as a tender unarranged mass, that is, as not yet acting as one, as they do later when they have become more mature. And, what was wonderful, the spirits with me could not refrain from inducing them to talk. This desire is innate in spirits. But I noticed, each time, that the little children were resisting, not wishing to talk in this way. This refusal and resistance, which were accompanied by a kind of indignation, I have often perceived; and when an opportunity to talk was given them they would say nothing except that “It is not so.” I have been taught that little children are so tempted in order that they may become accustomed to resisting, and may begin not only to resist falsity and evil, but also may learn not to think, speak, and act, from another, and in consequence may learn to permit themselves to be led by no one but the Lord.

344. From the things stated, it can be confirmed what the education of little children is in heaven, namely, that it is leading them by means of an understanding of truth and the wisdom of good into the angelic life, which is love to the Lord and mutual love, in which is innocence. But how different in many cases is the education of little children on the earth can be seen from this example. I was in the street of a large city, and saw little boys fighting with each other; a crowd flocked around and looked on with much pleasure; and I was told that little boys are incited to such fights by their own parents. Good spirits and angels who saw this through my eyes were so revolted at it that I felt their horror, and especially that parents should incite their children to such things, saying that in this way parents extinguish in the earliest age all the mutual love and all the innocence that little children have from the Lord, and initiate them into hatred and revenge. Consequently, by their own endeavours they shut their children out of heaven, where there is nothing but mutual love. Let parents therefore who wish well to their children beware of such things.

345. What the difference is between those who die in childhood and those who die in mature life will also be told. Those dying in mature life have a plane acquired from the earthly and material world, and this they carry with them. This plane is their memory and its corporeal natural affection. This remains fixed and is then quiescent, but still serves their thought after death as an outermost plane, since thought inflows into it. Consequently such as this plane is, and such as the correspondence is between the things that are in it and the rational faculty, such is the man after death. But little children who die in childhood and are educated in heaven do not have such a plane, but they have a spiritual-natural plane, since they derive nothing from the material world and the earthly body. For this reason, they cannot be in such gross affections and consequent thoughts, since they derive all things from heaven. Moreover, these little children do not know that they were born in the world, but believe that they were born in heaven. Neither do they know about any other than a spiritual birth effected through the cognitions of good and truth and through the intelligence and wisdom, from which man is a man; and as these are from the Lord they believe themselves to be the Lord’s own, and love to be so. Nevertheless, it is possible for the state of men who grow up on the earth to become as perfect as the state of little children who grow up in heaven, provided they put away bodily and earthly loves, which are the loves of self and the world, and receive in their place spiritual loves.

sRef Dan@12 @3 S0′ 346. THE WISE AND THE SIMPLE IN HEAVEN

It is believed that in heaven the wise will have more glory and eminence than the simple, because it is said in Daniel:

They that are intelligent shall shine as with the brightness of the
firmament, and they that turn many to righteousness as the stars for ever and ever. Dan. xii. 3.

But few know who are meant by the “intelligent” and by those that “turn many to righteousness”. The common belief is that they are such as are called the erudite and learned, especially such as have taught in the Church and have surpassed others in teaching and in preaching, and still more such among them as have converted many to the faith. In the world all such are regarded as the intelligent; nevertheless such are not the intelligent in heaven who are spoken of in these words, unless their intelligence is heavenly intelligence. What this is will now be told in the following pages.

347. Heavenly intelligence is interior intelligence, arising from a love of truth, not on account of any glory in the world nor any glory in heaven, but on account of the truth itself, by which they are inmostly affected and delighted. Those who are affected by and delighted with the truth itself are affected by and delighted with the light of heaven; and those who are affected by and delighted with the light of heaven are also affected by and delighted with Divine Truth, and indeed with the Lord Himself, for the light of heaven is Divine Truth, and Divine Truth is the Lord in heaven (see above, n. 126-140). This light enters only into the interiors of the mind, for the interiors of the mind have been formed for the reception of that light, and are affected by and delighted with that light as it enters; for whatever flows in and is received from heaven has in it what is delightful and pleasant. From this comes a genuine affection of truth, which is an affection of truth for truth’s sake. Those who are in this affection, or what is the same thing, in this love, are in heavenly intelligence, and “shine in heaven as with the brightness of the firmament”. They so shine because Divine Truth, wherever it is in heaven, is what gives light (see above, n. 132); and the “firmament” of heaven signifies from correspondence the intellectual [faculty], both with angels and men, and this is in the light of heaven. [2] But those who are in the love of truth, either on account of glory in the world or glory in heaven, cannot shine in heaven, since they are delighted with and affected by the light of the world, and not with the very light of heaven; and the light of the world without the light of heaven is in heaven mere thick darkness.# For it is the glory of self that rules, because it is the end in view; and when that glory is the end, man regards himself in the first place, and such truths as can be made serviceable to his glory he looks upon simply as means to the end and as servants. For he who loves Divine truths for the sake of his own glory regards himself and not the Lord in Divine truths, thereby turning the sight pertaining to his understanding and faith away from heaven to the world, and away from the Lord to himself. Such, therefore, are in the light of the world and not in the light of heaven. [3] In outward form or in the sight of men they appear just as intelligent and learned as those who are in the light of heaven, because they speak in a like manner; and sometimes to outward appearance they appear wiser, because they are moved by love of self, and are skilled in counterfeiting heavenly affections; but in their inward form in which they appear before the angels they are wholly different. All this confirms in some degree who those are that are meant by “the intelligent that will shine in heaven as with the brightness of the firmament”. Who are meant by those that “turn many to righteousness”, and who will shine as the stars, will now be told.
# The light of the world is for the external man, the light of heaven for the internal man (n. 3222-3224, 3337).
The light of heaven flows into the natural light, and so far as the natural man receives the light of heaven he becomes wise (n. 4302, 4408).
The things that are in the light of heaven can be seen in the light of heaven but not in the light of the world, which is called natural light (n. 9755).
Therefore those who are solely in the light of the world do not perceive those things that are in the light of heaven (n. 3108).
To the angels the light of the world is thick darkness (n. 1521, 1783, 1880).

sRef Matt@13 @43 S0′ 348. By those who “turn many to righteousness” are meant those who are wise, and in heaven those are called wise who are in good, and those there are in good who apply Divine truths at once to the life; for as soon as Divine truth comes to be of the life it becomes good, since it comes to be of will and love, and whatever is of will and love is called good; therefore such are called wise because wisdom is of the life. But those who do not commit Divine truths at once to the life, but first to the memory, from which they afterwards draw them and apply them to the life, are called the “intelligent”. What and how great the difference is between the wise and the intelligent in the heavens can be seen in the section that treats of the two kingdoms of heaven, the celestial and the spiritual (n. 20-28), and in the section that treats of the three heavens (n. 29-40). Those who are in the Lord’s celestial kingdom, and consequently in the third or inmost heaven, are called “the righteous” because they attribute no justice to themselves, but all to the Lord. The Lord’s justice in heaven is the good that is from the Lord.# Such, then, are here meant by those that “turn to righteousness”; and such are meant also in the Lord’s words,

The righteous shall shine forth as the sun in the kingdom of My Father. Matt. xiii. 43.

Such “shine forth as the sun” because they are in love to the Lord from the Lord, and that love is meant by the “sun” (see above, n. 116-125). The light pertaining to these is flame-coloured; and the ideas of their thought are so tinged with what is flaming because they receive the good of love directly from the Lord as the Sun in heaven.
# The merit and justice of the Lord is the good that rules in heaven (n. 9486, 9983).
He that is “righteous” or “made righteous” is one to whom the merit and justice of the Lord is ascribed; and he is “unrighteous” who holds to his own justice and merit (n. 5069, 9263).
The quality of those in the other life who claim justice to themselves (n. 942, 2027).
In the Word “justice” is predicated of good and “judgment” of truth; therefore “doing righteousness and judgment” is doing good and truth (n. 2235,
9857).

sRef Luke@6 @38 S0′ sRef Matt@13 @12 S0′ 349. All who have furnished themselves with intelligence and wisdom in the world are received in heaven and become angels, each in accordance with the quality and degree of his intelligence and wisdom. For whatever a man acquires in the world abides, and he takes it with him after death; and it is further increased and filled out, but within and not beyond time degree of his affection and desire for truth and its good, those with but little affection and desire receiving but little, and yet as much as they are capable of receiving within that degree; while those with much affection and desire receive much. The degree itself of affection and desire is like a measure that is filled to the full, he who has a large measure receiving more, and he who has a small measure receiving less. This is so because man’s love, to which affection and desire belong, receives all that accords with itself; consequently as much as he loves, so much does he receive. This is what is meant by the Lord’s words,

To everyone that hath, shall be given, that he may have more abundantly. Matt. xiii. 12; xxv. 29.

Good measure, pressed down, shaken together, and running over, shall be given into your bosom. Luke vi. 38.

350. All are received into heaven who have loved truth and good for the sake of truth and good; therefore those who have loved much are called the wise, and those who have loved little are called the simple. The wise in heaven are in much light, the simple in less light, everyone in accordance with the degree of his love for good and truth. To love truth and good for the sake of truth and good is to will and do them; for those love who will and do, while those who do not love do not will and do. Such also love the Lord and are loved by the Lord, because good and truth are from the Lord. And because good and truth are from the Lord, the Lord is in good and truth; and hence He is in those who receive good and truth into their life by willing and doing. Moreover, when man is viewed in himself he is nothing but his own good and truth, because good is of his will and truth of his understanding, and man is such as his will and understanding are. It is evident from this that man is loved by the Lord just to the extent that his will has been formed from good and his understanding from truth. To be loved by the Lord is also to love the Lord, since love is reciprocal; for upon him who is loved the Lord bestows ability to love.

351. It is believed in the world that those who have much knowledge, whether it be knowledge of the teachings of the Church and the Word or of the sciences, have a more interior and keener vision of truth than others, that is, are more intelligent and wise; and such have this opinion of themselves. But what true intelligence and wisdom are, and what spurious and false intelligence and wisdom are, will be told in what now follows.
[2] True intelligence and wisdom is seeing and perceiving what is true and good, and thereby what is false and evil, and clearly distinguishing between them, and this from an interior intuition and perception. With every man there are interior faculties and exterior faculties, interior faculties belonging to the internal or spiritual man, and exterior faculties belonging to the exterior or natural man. Accordingly as man’s interiors have been formed and make one with his exteriors, man sees and perceives. His interiors can be formed only in heaven, but his exteriors are formed in the world. When his interiors have been formed in heaven, then the things that are there inflow into his exteriors which are from the world, and so form them that they correspond with, that is, act as one with his interiors; and when this is done, man sees and perceives from what is interior. The interiors can be formed only in one way, namely, by man’s looking to the Divine and to heaven, for, as has been said, the interiors are formed in heaven; and man looks to the Divine when he believes in the Divine, and believes that all truth and good and consequently all intelligence and wisdom are from the Divine; and man believes in the Divine when he is willing to be led by the Divine. In this way and none other are the interiors of man opened. [3] The man who is in that belief and in a life that is in accordance with his belief has the ability and capacity to understand and be wise; but to become intelligent and wise he must learn many things, both things pertaining to heaven and things pertaining to the world-things pertaining to heaven from the Word and from the Church, and things pertaining to the world from the sciences. To the extent that man learns and applies to life, he becomes intelligent and wise, for to that extent the interior sight belonging to his understanding and the interior affection belonging to his will are perfected. The simple of this class are those whose interiors have been opened, but not so cultivated by spiritual, moral, civil and natural truths. Such perceive truths when they hear them, but do not see them in themselves. But the wise of this class are those whose interiors have been both opened and cultivated. Such both see truths inwardly in themselves and perceive them. All this makes clear what true intelligence is and what true wisdom is.

352. Spurious intelligence and wisdom is failing to see and perceive from within what is true and what is good, and thereby what is false and what is evil, but merely believing that to be true and good and that to be false and evil which is said by others to be so, and then confirming it. Because such see truth from someone else, and not from the truth itself, they can seize upon and believe what is false as readily as what is true, and can also confirm it until it appears true; for whatever is confirmed puts on the appearance of truth; and there is nothing that can not be confirmed. The interiors of such have been opened only from beneath, but their exteriors to the extent that they have confirmed themselves. For this reason, the light from which they see is not the light of heaven but the light of the world, which is called natural light (lumen); and in that light falsities can shine like truths; and when confirmed they can even appear resplendent, but not in the light of heaven. Of this class those are less intelligent and wise who have strongly confirmed themselves, and those are more intelligent and wise who have less strongly confirmed themselves. All this shows what spurious intelligence and wisdom are. [2] But those are not included in this class who in childhood supposed what they heard from their masters to be true, if in a riper age, when they think from their own understanding, they do not continue to hold fast to it, but long for truth, and from that longing seek for it, and when they find it are interiorly moved by it. Because such are moved by the truth for the truth’s sake they see the truth before they confirm it.# This may be illustrated by an example. [3] There was a discussion among spirits why animals are born into all the knowledge suited
to their nature, but man is not; and the reason was said to be that animals are in the order of their life, and man is not, consequently man must needs be led into order by means of cognitions and scientific facts. But if man were born into the order of his life, which is to love God above all things and his neighbour as himself, he would be born into intelligence and wisdom, and as cognitions are acquired would come into the belief of all truth. Good spirits saw this at once and perceived it to be true, and this merely from the light of truth; while the spirits who had confirmed themselves in faith alone, and had thereby set aside love and charity, were unable to understand it, because the light of falsity which they had confirmed had made obscure to them the light of truth.
# It is the part of the wise to see and perceive whether a thing is true before it is confirmed, and not merely to confirm what is said by others (n. 1017, 4741, 7012, 7680, 7950).
Only those can see and perceive whether a thing is true before it is confirmed, who are affected by truth for the sake of truth and for the sake of life (n. 8521).
The light of confirmation is not spiritual light but natural light, and is even sensual light which the wicked may have (n. 8780).
All things, even falsities, may be so confirmed as to appear like truths (n. 2477, 2480, 5033, 6865, 8521).

sRef Matt@11 @25 S0′ sRef Matt@13 @14 S0′ sRef Matt@13 @15 S0′ sRef Matt@11 @26 S0′ sRef Matt@13 @13 S0′ 353. False intelligence and wisdom is all intelligence and wisdom that is separated from the acknowledgment of the Divine; for all such as do not acknowledge the Divine, but acknowledge nature in the place of the Divine, think from the corporeal-sensual, and are merely sensual, however highly they may be esteemed in the world for their erudition and learning.# But their learning does not ascend beyond such things as appear before their eyes in the world; these they hold in the memory and look at them in an almost material way, although the same knowledges serve the truly intelligent in forming their understanding. By sciences the various kinds of experimental knowledge are meant, physics, astronomy, chemistry, mechanics, geometry, anatomy, psychology, philosophy, the history of kingdoms and of the literary world, criticism, and languages. [2] Dignitaries of the Church who deny the Divine do not raise their thoughts above the sensual things of the external man, and regard the things of the Word in the same way as others regard the sciences, not making them matters of thought or of any intuition by an enlightened rational mind, and for the reason that their interiors have been closed up, together with those exteriors that are nearest to their interiors. These have been closed up because they have turned themselves away from heaven, and have bent back those faculties that were capable of looking heavenward, which are, as has been said above, the interiors of the human mind. For this reason they are incapable of seeing what is true and good, this being to them in thick darkness, while whatever is false and evil is in light. [3] And yet sensual men can reason, some of them more cunningly and keenly than anyone else; but they reason from the fallacies of the senses confirmed by their knowledges; and because they are able to reason in this way they believe themselves to be wiser than others.## The fire that kindles with affection their reasonings is the fire of the love of self and the world. Such are those who are in false intelligence and wisdom, and who are meant by the Lord in Matthew:

Seeing they see not, and hearing they hear not, neither do they understand. Matt. xiii. 13-15.

And again:

These things are hid from the intelligent and wise, and revealed unto babes. Matt. xi. 25, 26.
# The sensual is the ultimate of man’s life, clinging to and inhering in his bodily part (n. 5077, 5767, 9212, 9216, 9331, 9730).
He is called a sensual man who forms all his judgments and conclusions from the bodily senses, and who believes nothing except what he sees with his eyes and touches with his hands (n. 5094, 7693).
Such a man thinks in things outermost and not interiorly in himself (n. 5089, 5094, 6564, 7693).
His interiors are so closed up that he sees nothing of Divine Truth (n. 6564, 6844, 6845).
In a word he is in gross natural light and thus perceives nothing that is from the light of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845).
Therefore he is inwardly opposed to all things pertaining to heaven and the Church (n. 6201, 6310, 6844, 6845, 6948, 6949).
The learned who have confirmed themselves against the truths of the Church are sensual (n. 6316).
A description of the sensual man (n. 10236).
## Sensual men reason keenly and cunningly, since they place all intelligence in speaking from the bodily memory (n. 195, 196, 5700, 10236).
But they reason from the fallacies of the senses (n. 5084, 6948, 6949, 7693).
Sensual men are more cunning and malicious than others (n. 7693, 10236).
By the ancients such were called serpents of the tree of knowledge (n. 195-197, 6398, 6949, 10313).

354. It has been granted me to speak with many of the learned after their departure from the world, with some of distinguished reputation and celebrated in the literary world for their writings, and with some not so celebrated, although endowed with profound wisdom. Those who in heart denied the Divine, whatever their professions may have been, had become so stupid as to have little comprehension even of anything truly civil, still less of anything spiritual. I perceived and also saw that the interiors of their minds were so closed up as to appear black (for in the spiritual world such things become visible), and in consequence they were unable to endure any heavenly light or admit any influx from heaven. This blackness which their interiors presented was more intense and extended with those who had confirmed themselves against the Divine by the facts of knowledge they had acquired. In the other life such accept every false thing with delight, imbibing it as a sponge does water; and they repel all truth as an elastic bony substance repels what falls upon it. In fact, it is said that the interiors of those who have confirmed themselves against the Divine and in favour of nature become bony, and their heads down to the nose appear callous like ebony, which is a sign that they no longer have any perception. Those of this description are immersed in quagmires that appear like bogs; and there they are harassed by the fantasies into which their falsities are turned. Their infernal fire is a lust for glory and reputation, which prompts them to assail one another, and from an infernal ardour to torment those about them who do not worship them as deities; and this they do one to another in turns. Into such things is all the learning of the world changed that has not received into itself light from heaven through the acknowledgment of the Divine.

355. That these are such in the spiritual world when they come into it after death may be inferred from this alone, that all things that are in the natural memory and are in immediate conjunction with the things of corporeal sense (which is true of such knowledges as are mentioned above) then become quiescent; and only such rational principles as are drawn from these then serve for thought and speech. For man carries with him his entire natural memory, but its contents are not then under his view, and do not come into his thought as when he lived in the world. He can take nothing from that memory and bring it forth into spiritual light, because its contents are not objects of that light. But the rational intellectual things that man has acquired from knowledges while living in the body are in exact accord with the light of the spiritual world; consequently, so far as the spirit of man has been made rational in the world through cognitions and facts of knowledge it is to the same extent rational after being loosed from the body; for man is then a spirit, and it is the spirit that thinks in the body.#
# Knowledges belong to the natural memory that man has while he is in the body (n. 5212, 9922).
Man carries with him after death his whole natural memory (n. 2475) from experience (n. 2481-2486).
But he is not able, as he was in the world, to draw anything out of that memory, for several reasons (n. 2476, 2477, 2479).

356. But in respect of those who have furnished themselves with intelligence and wisdom through cognitions and facts of knowledge, who are such as have applied all things to the use of life, and have at the same time acknowledged the Divine, loved the Word, and lived a spiritual moral life (of which above, n. 319), to such the sciences have served as a means of becoming wise, and also of corroborating the things pertaining to faith. The interiors of the mind of such have been perceived by me, and were seen as transparent from light of a glistening white, flamy, or blue colour, like that of translucent diamonds, rubies, and sapphires; and this in accordance with confirmations in favour of the Divine and Divine truths drawn from knowledges. Such is the appearance of true intelligence and wisdom when they are presented to view in the spiritual world. This appearance is derived from the light of heaven which is Divine Truth going forth from the Lord, which is the source of all intelligence and wisdom (see above, n. 126-133). [2] The planes of that light, in which variegations like those of colours come into existence, are the interiors of the mind; and these variegations are produced by confirmations of Divine truths by means of such things as are in nature, that is, in the sciences.# For the interior mind of man looks into the things of the natural memory, and the things there that will serve as proofs it sublimates, as it were, by the fire of heavenly love, and withdraws and purifies them even into spiritual ideas. That this is the case is unknown to man as long as he lives in the body, because there he thinks both spiritually and naturally, and he has no perception of the things he then thinks spiritually, but only of those he thinks naturally. But when he has come into the spiritual world he has no perception of what he thought naturally in the world, but only of what he thought spiritually. [3] Thus is his state changed. All this makes clear that it is by means of cognitions and knowledges that man is made spiritual, also that these are the means of becoming wise, but only with those who have acknowledged the Divine in faith and life. Such also before others are accepted in heaven, and are among those there who are in the middle (n. 43), because they are in light more than others. These are the intelligent and wise in heaven, who “shine as with the brightness of the firmament” and “who shine as the stars”, while the simple there, are those who have acknowledged the Divine, have loved the Word, and have lived a spiritual, moral life, but the interiors of their minds have not been so enriched by cognitions and knowledges. The human mind is like soil which is such as it is made by cultivation.
# Most beautiful colours are seen in heaven (n. 1053, 1624).
Colours in heaven are from the light there, and are modifications or variegations of that light (n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922).
Thus they are manifestations of truth from good, and they signify such things as pertain to intelligence and wisdom (n. 4530, 4677, 4922, 9466).

COLLECTED EXTRACTS FROM THE ARCANA CAELESTIA CONCERNING KNOWLEDGES

Man ought to be fully instructed in knowledges and in cognitions since by means of them he learns to think, afterwards to understand what is true and good, and finally to be wise (n. 129, 1450, 1451, 1453, 1548, 1802).
Knowledges are the first things on which the life of man, civil, moral, and spiritual, is built and founded, and they are to be learned for the sake of use as an end (n. 1489, 3310).
Cognitions open the way to the internal man, and afterwards conjoin that man with the external in accordance with uses (n. 1563, 1616).
The rational faculty has its birth by means of knowledges and cognitions (n. 1895, 1900, 3086).
But not by means of cognitions themselves, but by means of an affection for the uses derived from them (n. 1895).

[2] There are knowledges that give entrance to Divine truths, and knowledges that do not (n. 5213).
Empty knowledges are to be destroyed (n. 1489, 1492, 1499, 1581).
Empty knowledges are such as have the loves of self and of the world as an end, and sustain those loves, and withdraw from love to God and love towards the neighbour, because such knowledges close up the internal man, even to the extent that man becomes unable to receive anything from heaven (n. 1563, 1600).
Knowledges are means to becoming wise and means to becoming insane and by them the internal man is either opened or closed, and thus the rational is either enriched or destroyed (n. 4156, 8628, 9922).

[3] The internal man is opened and gradually perfected by means of knowledges if man has good use as an end, especially use that looks to eternal life (n. 3086).
Then knowledges, which are in the natural man, are met by spiritual and heavenly things from the spiritual man, and these adopt such of them as are suitable (n. 1495).
Then the uses of heavenly life are drawn forth by the Lord and perfected and raised up out of the knowledges in the natural man by means of the internal man (n. 1895, 1896, 1900, 1901, 1902, 5871, 5874, 5901).
While incongruous and opposing knowledges are rejected to the sides and banished (n. 5871, 5886, 5889).

[4] The sight of the internal man calls forth from the knowledges of the external man only such things as are in accord with its love (n. 9394).
As seen by the internal man, what pertains to the love is at the centre and in brightness, but what is not of the love is at the sides and in obscurity (n. 6068, 6084).
Suitable knowledges are gradually implanted in man’s loves and, as it were, dwell in them (n. 6325).
If man were born into love towards the neighbour, he would be born into intelligence, but because he is born into the loves of self and of the world he is born into total ignorance (n. 6323, 6325).
Knowledge, intelligence, and wisdom are sons of love to God and of love towards the neighbour (n. 1226, 2049, 2116).

[5] It is one thing to be wise, another thing to understand, another to know, and another to do; nevertheless, in those who possess spiritual life these follow in order, and exist together in doing or deeds (n. 10331).
Also it is one thing to know, another to acknowledge, and another to have faith (n. 896).

[6] Knowledges, which pertain to the external or natural man, are in the light of the world, but truths that have been made truths of faith and of love, and have thus acquired life, are in the light of heaven (n. 5212).
The truths that have acquired spiritual life are comprehended by means of natural ideas (n. 5510).
Spiritual influx is from the internal or spiritual man into the know- ledges that are in the external or natural man (n. 1940, 8005).
Knowledges are receptacles, and as it were vessels, for the truth and good that belong to the internal man (n. 1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922).
Knowledges are like mirrors in which the truths and goods of the internal man appear as an image (n. 5201).
There they are together as in their ultimate (n. 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071).

[7] Influx is not physical but spiritual, that is, influx is from the internal man into the external, thus into the knowledges of the external; and not from the external into the internal, thus not from the knowledges of the external into truths of faith (n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110).
A beginning must be made from the truths of doctrine of the Church, which are from the Word, and those truths must first be acknowledged, and then it is permissible to consult knowledges (n. 6047).
Thus it is permissible for those who are in an affirmative state in regard to truths of faith to confirm them intellectually by means of knowledges, but not for those who are in a negative state (n. 2568, 2588, 4760, 6047).
He who will not believe Divine truths until he is convinced by means of knowledges will never believe (n. 2094, 2832).
To enter from knowledge into the truths of faith is contrary to order (n. 10236).
Those who do so become demented respecting the things of heaven and the Church (n. 128, 129, 130).
They fall into the falsities of evil (n. 232, 233, 6047).
In the other life when they think about spiritual matters they become, as it were, drunken (n. 1072).
More respecting the character of such (n. 196).
Examples showing that things spiritual cannot be comprehended when entered into through knowledges (n. 233, 2094, 2196, 2203, 2209).
In spiritual things many of the learned are more demented than the simple, for the reason that they are in a negative state, which they confirm by means of the knowledges which they have continually and in abundance before their sight (n. 4760, 8629).

[8] Those who reason from knowledges against the truths of faith reason keenly because they reason from the fallacies of the senses, which are engaging and convincing, because they cannot easily be dispelled (n. 5700).
What things are fallacies of the senses, and what they are (n. 5084, 5094, 6400, 6948).
Those who have no understanding of truth, and also those who are in evil, are able to reason about the truths and goods of faith, but are not able to understand them (n. 4214).
Intelligence does not consist in merely confirming dogma but in seeing whether it is true or not before it is confirmed (n. 4741, 6047).

[9] Knowledges are of no avail after death, but only that which man has imbibed in his understanding and life by means of knowledges (n. 2480).
Still all knowledge remains after death, although it is quiescent (n. 2476-2479, 2481-2486).

[10] Knowledges with the evil are falsities, because they are adapted to evils, but with the good the same knowledges are truths, because applied to what is good (n. 6917).
True knowledges with the evil are not true, however much they may appear to be true when uttered, because there is evil within them (n. 10331).

[11] An example of the desire to know, which spirits have (n. 1974).
Angels have an illimitable longing to know and to become wise, since learning, intelligence, and wisdom are spiritual food (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 6277, 8562, 9003).
The knowledge of the ancients was the knowledge of correspondences and representations, by which they gained entrance into the cognition of spiritual things; but that knowledge at this day is wholly lost (n. 4749, 4844, 4964, 4965).
[12] For spiritual truths to be comprehended, the following universals must be known. (i) All things in the universe have relation to good and truth and to their conjunction that they may be anything, thus to love and faith and their conjunction. (ii) Man has understanding and will; and the understanding is the receptacle of truth and the will of good; and all things in man have relation to these two and to their conjunction, as all things have relation to truth and good and their conjunction. (iii) There is an internal man and an external man, which are as distinct from each other as heaven and the world are, and yet for a man to be truly a man, these must make one. (iv) The internal man is in the light of heaven and the external man is in the light of the world; and the light of heaven is Divine Truth itself, from which is all intelligence. (v) Between the things in the internal man and those in the external there is a correspondence, therefore the different aspect they present is such that they can be distinguished only by means of a knowledge of correspondences. Unless these and many other things are known, nothing but incongruous ideas of spiritual and heavenly truths can be conceived and formed; therefore without these universals the knowledges and cognitions of the natural man can be of but little service to the rational man for understanding and growth. This makes clear how necessary knowledges are.

aRef Matt@19 @24 S0′ sRef Luke@6 @20 S0′ sRef Luke@6 @21 S0′ 357. THE RICH AND THE POOR IN HEAVEN

There are various opinions about reception into heaven. Some are of the opinion that the poor are received and the rich are not, some that the rich and the poor are equally received, some that the rich can be received only by giving up their wealth and becoming like the poor; and everyone confirms his opinion from the Word. But those who make a distinction in regard to heaven between the rich and the poor do not understand the Word. In its interiors the Word is spiritual, but in the letter it is natural. Consequently, those who apprehend the Word only in accordance with its literal sense, and not according to any spiritual sense, err in many respects, especially about the rich and the poor, for example, that it is as difficult for the rich to enter into heaven as for a camel to pass through the eye of a needle, and that it is easy for the poor because they are poor, since it is said,

Blessed are the poor, for theirs is the kingdom of the heavens. Luke vi. 20.

But those who know anything of the spiritual sense of the Word think otherwise; they know that heaven is for all who live a life of faith and love, whether rich or poor. But who are meant in the Word by “the rich” and who by “the poor” will be told in what follows. From much conversation and living with angels it has been granted me to know with certainty that the rich enter heaven just as easily as the poor, and that a man is not shut out of heaven on account of his wealth, nor received into heaven on account of his poverty. Both the rich and the poor are in heaven, and many of the rich in greater glory and happiness than the poor.

358. It should be said to begin with that a man may acquire riches and accumulate wealth as far as opportunity is given, if it is not done by craft or fraud, that he may enjoy the delicacies of food and drink if he does not place his life therein, that he may have a palatial dwelling in accord with his condition, have intercourse with others in like condition, frequent places of amusement, talk about the affairs of the world, and need not go about like a devotee with a sad and sorrowful countenance and drooping head, but may be joyful and cheerful; nor need he give his goods to the poor except so far as affection leads him; in a word, he may live outwardly precisely as a man of the world; and all this will be no obstacle to his entering heaven, provided that inwardly in himself he thinks about God as he ought, and acts sincerely and justly in respect of his neighbour. For a man is such as his affection and thought are, or such as his love and faith are, and from these all his outward acts derive their life, since acting is willing, and speaking is thinking, for he acts from the will, and speaks from the thought. So where it is said in the Word that man will be judged according to his deeds, and will be rewarded according to his works, it is meant that he will be judged and rewarded in accordance with his thought and affection, which are the source of his deeds, or which are in his deeds; for deeds are nothing apart from these, and are precisely such as these are.# It is evident from this that man’s external accomplishes nothing, but only his internal, which is the source of the external. For example, if a man acts honestly and does not defraud another solely because he fears the laws and the loss of reputation and thereby of honour or gain, and if that fear did not restrain him would defraud another whenever he could, although such a man’s deeds outwardly appear honest, his thought and will are fraud; and because he is inwardly dishonest and fraudulent he has hell in himself. But he who acts honestly and does not defraud another because it is against God and against the neighbour, would have no wish to defraud another if he could; his thought and will are conscience, and he has heaven in himself. The deeds of these two appear alike in outward form, but inwardly they are entirely unlike.
# It is frequently said in the Word that man will be judged and will be rewarded according to his deeds and works (n. 3934).
By “deeds and works”, deeds and works in their internal form are meant, not in their external form, since good works in external form are likewise done by the wicked, but in internal and external form together only by the good (n.
3934, 6073).
Works, like all activities, have their being and manifestation (esse et existere) and their quality from the interiors of man, which pertain to his thought and will, since they proceed from these; therefore such as the interiors are such are the works (n. 3934, 8911, 10331).
That is, such as the interiors are in regard to love and faith (n. 3934, 6073, 10331, 10332).
Thus works contain love and faith, and are love and faith in effect (n. 10331).
Therefore to be judged and rewarded in accordance with deeds and works, means in accordance with love and faith (n. 3147, 3934, 6073, 8911, 10331, 10332).
So far as works look to self and the world they are not good, but they are good so far as they look to the Lord and the neighbour (n. 3147).

sRef Matt@11 @30 S0′ sRef Matt@11 @29 S0′ 359. Since a man can live outwardly as others do, can grow rich, keep a plentiful table, dwell in an elegant house and wear fine clothing according to his condition and function, can enjoy delights and gratifications, and engage in worldly affairs for the sake of his occupation and business and for the life both of the mind and body, provided he inwardly acknowledges the Divine and wishes well to the neighbour, it is evident that to enter upon the way to heaven is not so difficult as many believe. The sole difficulty lies in being able to resist the love of self and the world, and to prevent their becoming dominant; for this is the source of all evils.# That this is not so difficult as is believed is meant by these words of the Lord:

Learn of Me, for I am meek and lowly of heart, and ye shall find rest to your souls; for My yoke is easy and My burden is light. Matt. xi. 29, 30.

The Lord’s yoke is easy and His burden light because a man is led by the Lord and not by self just to the extent that he resists the evils that flow forth from love of self and of the world, and because the Lord then resists these evils with the man and removes them.
# All evils are from the love of self and of the world (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7490, 8318, 9335, 9348, 10038, 10742).
These are contempt of others, enmities, hatred, revenge, cruelty, deceit (n. 6667, 7370-7374, 9348, 10038, 10742).
Into such loves man is born, thus in them are his inherited evils (n. 694, 4317, 5660).

360. I have spoken with some after death who, while they lived in the world, renounced the world and gave themselves up to an almost solitary life, in order that by an abstraction of the thoughts from worldly things they might have opportunity for pious meditations, believing that thus they might enter the way to heaven. But these in the other life are of a sad disposition; they despise others who are not like themselves; they are indignant that they do not have a happier lot than others, believing that they have merited it; they have no interest in others, and turn away from the duties of charity by which there is conjunction with heaven. They desire heaven more than others; but when they are taken up among the angels they induce anxieties that disturb the happiness of the angels, and in consequence they are sent away; and when sent away they betake themselves to desert places, where they lead a life like that which they lived in the world. [2] Man can be formed for heaven only by means of the world. In the world are the ultimate effects in which everyone’s affection must be terminated; for unless affection puts itself forth or flows out into acts, which is done in association with many, it is suffocated to such a degree finally that man has no longer any regard for the neighbour, but only for himself. All this makes clear that a life of charity towards the neighbour, which is doing what is just and right in every work and in every employment, leads to heaven, and not a life of piety apart from charity.# From this it follows that only to the extent that man is engaged in the employments of life can charity be exercised and the life of charity grow; and this is impossible to the extent that man separates himself from those employments. On this subject I will speak now from experience. [3] Of those who, while in the world, were employed in trade and
commerce and became rich through these pursuits, there are many in heaven, but not so many of those who were in stations of honour and became rich through their offices; and for the reason that these latter by the gains and honours that resulted from their dispensing justice and equity, and also by the lucrative and honourable positions bestowed on them, were led into loving themselves and the world and thereby separating their thoughts and affections from heaven and turning them to themselves. For to the extent that a man loves self and the world and looks to self and the world in everything, he alienates himself from the Divine and removes himself from heaven.
# Charity towards the neighbour is doing what is good, just, and right, in every work and every employment (n. 8120-8122).
Thus charity towards the neighbour extends to all things and each thing that a man thinks, wills, and does (n. 8124).
A life of piety apart from a life of charity is of no avail, but together they are profitable for all things (n. 8252, 8253).

361. As to the lot of the rich in heaven, they live more splendidly than others. Some of them dwell in palaces wherein everything is resplendent as if with gold and silver. They have an abundance of all things for the uses of life, but they do not in the least set their heart on these things, but on their actual uses. Uses are clearly seen as if they were in light, but the gold and silver are seen obscurely, and comparatively as if in shade. This is because while they were in the world they loved uses, and loved gold and silver only as means and instruments. It is the uses that are thus resplendent in heaven, the good of use like gold and the truth of use like silver.# Therefore, their wealth in heaven is such as their uses were in the world, and such, too, are their delight and happiness. Good uses are providing oneself and one’s own with the necessaries of life; also desiring wealth for the sake of one’s country and for the sake of one’s neighbour, whom a rich man can in many ways benefit more than a poor man. These are good uses because one is able thereby to withdraw his mind from an indolent life which is harmful, since in such a life man’s thoughts run to evil because of the evil inherent in him. These uses are good to the extent that they have the Divine in them, that is, to the extent that man looks to the Divine and to heaven, and places his good in these, and sees in wealth only a subservient good.
# Every good has its delight from use and in accordance with use (n. 3049, 4984, 7038); also its quality; and in consequence such as the use is such is the good (n. 3049).
All the happiness and delight of life is from uses (n. 997).
In general, life is a life of uses (n. 1964).
Angelic life consists in the goods of love and charity, thus in performing uses (n. 454).
The ends that man has in view, which are uses, are the only things that the Lord, and thus the angels, consider (n. 1317, 1645, 5844).
The kingdom of the Lord is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038).
Performing uses is serving the Lord (n. 7038).
Everyone’s character is such as are the uses he performs (n. 4054, 6815); illustrated (n. 7038).

362. But the lot of the rich who have not believed in the Divine, and have cast out of their minds the things pertaining to heaven and the Church, is the opposite of this. Such are in hell, where filth, misery, and want exist; and into such things, riches that are loved as an end are changed; and not only riches, but also their very uses, which are either a wish to live as they like and indulge in pleasures, and to have opportunity to give the mind more fully and freely to shameful practices, or a wish to rise above others whom they despise. Such riches and such uses, because they have nothing spiritual, but only what is earthly in them, become filthy-for a spiritual purpose in riches and their uses is like a soul in the body, or like the light of heaven in moist ground-and such riches and uses become putrid as a body does without a soul, or as moist ground does without the light of heaven. Such are those whom riches have seduced and drawn away from heaven.

363. Every man’s ruling affection or love remains with him after death, nor is it rooted out to eternity, since a man’s spirit is wholly what his love is, and what is an arcanum, the body of every spirit and angel is the outward form of his love, exactly corresponding to his inward form, which is the form of his “animus” and mind. Consequently, spirits are known as to their quality from their face, gestures, and speech. While a man is living in the world the quality of the spirit would be known if he had not learned to counterfeit in his face, movements, and speech that which is not his own. From this it can be confirmed that man remains to eternity such as his ruling affection or love is. It has been granted me to talk with some who lived seventeen 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 is did then. It can also be confirmed from this that the love of riches, and of uses from riches, remains with everyone to eternity, and that it is exactly the same as the love acquired in the world, yet with the difference that in the case of those who devoted their riches to good uses, riches are changed in the other world into delights which are in accord with the uses performed; while in the case of those who devoted their riches to evil uses, riches are turned into mere filth, in which they then take the same delight as they did in the world in their riches devoted to evil uses. Such then take delight in filth because filthy pleasures and shameful acts, which had been the uses to which they had devoted their riches, and also avarice, which is a love of riches without regard to use, correspond to filth. Spiritual filth is nothing else.

364. The poor come into heaven not on account of their poverty but because of their life. Everyone’s life follows him, whether he be rich or poor. There is no peculiar mercy for one in preference to another;# he who has lived well is received, while he who has not lived well is rejected. Moreover, poverty leads and draws man away from heaven just as much as wealth does. There are many among the poor who are not content with their lot, who strive after many things, and believe riches to be blessings;# and when they do not gain them are much provoked, and harbour ill thoughts about the Divine providence; they also envy others the good things they possess, and are as ready as anyone to defraud others whenever they have opportunity, and to indulge in filthy pleasures. But this is not true of the poor who are content with their lot, and are careful and diligent in their work, who love labour better than idleness, and act sincerely and faithfully, and at the same time live a Christian life. I have sometimes talked with those belonging to the peasantry and common people, who, while living in the world, believed in God and did what was just and right in their occupations. Since they had an affection for knowing truth, they inquired about charity and about faith, having heard in this world much about faith and in the other life much about charity. They were therefore told that charity is everything that pertains to life, and faith everything that pertains to doctrine; consequently, charity is willing and doing what is just and right in every work, and faith is thinking justly and rightly; and faith and charity are conjoined, the same as doctrine and a life in accordance with it, or the same as thought and will; and faith becomes charity when that which a man thinks justly and rightly he also wills and does, and then they are not two but one. This they well understood, and rejoiced, saying that in the world they did not understand believing to be anything else but living.
# There can be no immediate mercy, but only mediate mercy, that is, to those who live in accordance with the commandments of the Lord; such the Lord by His mercy leads continually in the world, and afterwards to eternity (n. 8700, 10659).
## Dignities and riches are not real blessings, therefore they are granted both to the wicked and to the good (n. 8939, 10775, 10776).
The real blessing is reception of love and faith from the Lord, and conjunction thereby, for this is the source of eternal happiness (n. 1420, 1422, 2846, 3017, 3406, 3504, 3514, 3530, 3565, 3584, 4216, 4981, 8939, 10495).

sRef Matt@19 @24 S0′

365. From this it can be established that the rich and the poor alike come into heaven, the one as easily as the other. The belief that the poor enter heaven easily and the rich with difficulty comes from not understanding the Word where the rich and the poor are mentioned. In the Word, those who have an abundance of cognitions of good and truth, thus who are within the Church where the Word is, are meant in the spiritual sense by the “rich”; while those who lack these cognitions, and yet desire them, thus who are outside the Church and where there is no Word, are meant by the “poor”. [2] The rich man clothed in purple and fine linen, and cast into hell, means the Jewish nation, which is called rich because it had the Word and had an abundance of cognitions of good and truth therefrom, “garments of purple” signifying cognitions of good, and “garments of fine linen” cognitions of truth.# But the poor man who lay at the rich man’s entrance-hall and longed to be filled with the crumbs that fell from the rich man’s table, and who was carried by angels into heaven, means the nations that have no cognitions 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 meant the Jewish nation, and by the poor brought in in their place are meant the nations outside the Church (Luke xiv. 16-24). [3] What is meant by the rich of whom the Lord said:

It is easier for a camel to go through a needle’s eye than for a rich man to enter into the kingdom of God. Matt. xix. 24.

will also be told. By the rich there are meant the rich in both a natural sense and a spiritual sense. In the natural sense the rich are those who have an abundance of riches and set their heart upon them; but in the spiritual sense they are those who have an abundance of cognitions and knowledges, which are spiritual riches, and who desire by means of these to introduce themselves into the things of heaven and the Church from their own intelligence. And because this is contrary to Divine order it is said to be “easier for a camel to go through a needle’s eye”, a “camel” signifying the faculty of learning and knowing in a general way, and a “needle’s eye” signifying spiritual truth.## That such is the meaning of a “camel” and a “needle’s eye” is not at present known, because the knowledge that teaches what is signified in the spiritual sense by the things said in the literal sense of the Word has not up to this time been disclosed. In the single things of the Word there is a spiritual sense and also a natural sense; for immediate conjunction having ceased, the Word has been written by pure correspondences of natural things with spiritual things in order that there might be conjunction of heaven with the world, that is, a conjunction of angels with men. This makes clear who in particular are meant in the Word by the “rich man”. [4] That the “rich” in the Word mean in the spiritual sense those who are in cognitions of truth and good, and “riches” the cognitions themselves, which are spiritual riches, can be confirmed from various passages (as in Isa. x. 12-14 xxx. 6, 7; xlv. 3; Jer. xvii. 3; xlviii. 7; l. 36, 37; li. 13; Dan. v. 2-4; Ezek. xxvi. 7, 12; xxvii. 1 to the end; Zech. ix. 3, 4; Psalm xlv. 12; Hosea xii. 8; Rev. iii. 7, 8; Luke xiv. 33; and elsewhere). Also that the “poor” in the spiritual sense signify those who do not have cognitions of good and of truth, and yet desire them (Matt. xi. 5; Luke vi. 20, 21; xiv. 21; Isa. xiv. 30; xxix. 19; xli. 17, 18; Zeph. iii. 12, 13). All these passages may be seen explained in accordance with the spiritual sense in ARCANA CAELESTIA (n. 10227).
# “Garments” signify truths, thus cognitions (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).
## A “camel” signifies in the Word the knowing faculty and knowledge in general (n. 3048, 3071, 3143, 3145).
What is meant by “needlework”, “working with a needle”, and therefore by a “needle” (n. 9688).
To enter from knowledge into the truths of faith is contrary to Divine order (n. 10236).
Those who do this become demented 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 become as it were drunken (n. 1072).
Further about such (n. 196).
Examples showing that when spiritual things are entered into through know- ledges they cannot be comprehended (n. 233, 2094, 2196, 2203, 2209).
It is permissible to enter from spiritual truth into knowledges which pertain to the natural man, but not the reverse, because there can be spiritual influx into the natural, but not natural influx into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110).
The truths of the Word and of the Church must first be acknowledged, after which it is permissible to consider knowledges, but not before (n. 6047).

366. MARRIAGES IN HEAVEN

As heaven is from the human race, and consequently the angels there are of both sexes, and from creation woman is for man and man is for woman, thus the one belongs to the other, and this love is innate in both, it follows that there are marriages in heaven as well as on the earth. But marriages in heaven differ widely from marriages on the earth. Therefore what marriages in heaven are, and how they differ from marriages on the earth and wherein they are like them, will now be told.

367. Marriage in heaven is a conjunction of two into one mind. It will first be explained what this conjunction is. The mind consists of two parts, one called the understanding and the other the will. When these two parts act as one they are said to be one mind. In heaven the husband acts the part called the understanding and the wife acts the part called the will. When this conjunction, which belongs to man’s interiors, descends into the lower things pertaining to the body, it is perceived and felt as love, and this love is conjugial love. From this it is clear that conjugial love has its origin in the conjunction of two into one mind. This in heaven is called cohabitation; and it is said that they are not two but one. So in heaven a married pair is spoken of, not as two, but as one angel.#
# It is not known at this day what conjugial love is, or whence it is (n. 2727).
Conjugial love is willing what another wills, thus willing mutually and reciprocally (n. 2731).
Those who are in conjugial love dwell together in the inmosts of life (n. 2732).
It is such a union of two minds that from love they are one (n. 10168, 10169).
For the love of minds, which is spiritual love, is a union (n. 1594, 2057, 3939, 4018, 5807, 6195, 7081-7086, 7501, 10130).

368. Moreover, such a conjunction of husband and wife in the inmosts of their minds comes from their very creation; for man is born to be intellectual, that is, to think from the understanding, while woman is born to be voluntary, that is, to think from the will; and this is evident from the inclination or natural disposition of each, also from their form, from the disposition, in that man acts from reason and woman from affection, from the form, in that man has a rougher and less beautiful face, a deeper voice and a harder body; while woman has a smoother and more beautiful face, a softer voice, and a more tender body. There is a like difference between understanding and will, or between thought and affection; so, too, between truth and good and between faith and love; for truth and faith belong to the understanding, and good and love to the will. From this it is that in the Word “youth” or “man” means in the spiritual sense the understanding of truth, and “virgin” or “woman” the affection of good; also that the Church, on account of its affection of good and truth, is called a “woman” and a “virgin”; also that all those who are in the affection of good are called “virgins” (as in Rev. xiv. 4).#
# In the Word “young men” signify understanding of truth, or the intelligent (n. 7668).
“Men” have the same signification (n. 158, 265, 749, 915, 1007, 2517, 3134, 3236, 4823, 9007).
“Woman” signifies affection for good and truth (n. 568, 3160, 6014, 7337, 8994); likewise the Church (n. 252, 253, 749, 770); “wife” has the same signification (n. 252, 253, 409, 749, 770); with what difference (n. 915, 2517, 3236, 4510, 4823).
In the highest sense “husband and wife” are predicated of the Lord and of His conjunction with heaven and the Church (n. 7022).
A “virgin” signifies affection for good (n. 3067, 3110, 3179, 3189, 6729, 6742); likewise the Church (n. 2362, 3081, 3963, 4638, 6729, 6775, 6788).

369. Everyone, whether man or woman, rejoices in understanding and will; but with the man the understanding predominates, and with the woman the will predominates, and the character is determined by that which predominates. Yet in marriages in the heavens there is no predominance; for the will of the wife is also the husband’s will, and the understanding of the husband is also the wife’s understanding, since each loves to will and to think as the other, that is, mutually and reciprocally. Thus are they conjoined into one. This conjunction is actual conjunction, for the will of the wife enters into the understanding of the husband, and the understanding of the husband into the will of the wife, and this especially when they look into one another’s faces; for, as has been repeatedly said above, there is in the heavens a sharing of thoughts and affections, more especially with husband and wife, because they reciprocally love each other. From all this it can be established what the conjunction of minds is that makes marriage and produces conjugial love in the heavens, namely, that one wishes what is his own to be the other’s, and this reciprocally.

370. I have been told by angels that so far as a married pair are so conjoined they are in conjugial love, and also to the same extent in intelligence, wisdom and happiness, because Divine Truth and Divine Good, which are the source of all intelligence, wisdom, and happiness, flow chiefly into conjugial love; consequently conjugial love, since there is at the same time a marriage of good and truth, is the very plane of Divine influx. For that love, as it is a conjunction of the understanding and will, is also a conjunction of truth and good, since the understanding receives Divine Truth and is formed out of truths, and the will receives Divine Good and is formed out of goods. For what a man wills is to him good, and what he understands is to him truth; therefore it is the same whether you say conjunction of understanding and will or conjunction of truth and good. Conjunction of truth and good is what makes an angel; it also makes his intelligence, wisdom, and happiness; for an angel is an angel accordingly as good in him is conjoined with truth and truth with good; or what is the same, accordingly as the love pertaining to him is conjoined with faith and faith with love.

371. The Divine that goes forth from the Lord flows chiefly into conjugial love because conjugial love descends from a conjunction of good and truth; for, as has been said above, it is the same thing whether you say conjunction of understanding and will or conjunction of good and truth. Conjunction of good and truth has its origin in the Lord’s Divine Love towards all who are in heaven and on earth. From Divine Love, Divine Good goes forth, and Divine Good is received by angels and men in Divine truths. Truth is the sole receptacle of good. Wherefore nothing can be received from the Lord and from heaven by anyone who is not in truths; therefore, just to the extent that the truths with man are conjoined to good, is man conjoined to the Lord and to heaven. This, then, is the very origin of conjugial love, and for this reason that love is the very plane of Divine influx. This is why the conjunction of good and truth in heaven is termed the heavenly marriage, and heaven is likened in the Word to a marriage, and is termed a marriage; and the Lord is called the “Bridegroom” and “Husband”, and heaven and also the Church are called the “bride” and the “wife”.#
# The origin, cause, and essence of truly conjugial love is the marriage of good and truth; thus it is from heaven (n. 2728, 2729).
Respecting angelic spirits, who have a perception whether there is anything of marriage from the idea of a conjunction of good and truth (n. 10756).
It is with conjugial love in every respect the same as it is with the conjunction of good and truth (n. 1904, 2173, 2429, 2508, 3101, 3102, 3155, 3179, 3180, 4358, 5807, 5835, 9206, 9495, 9637).
How and with whom the conjunction of good and truth is effected (n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 9258).
Only those who are in good and truth from the Lord know what truly conjugial love is (n. 10171).
In the Word “marriage” signifies the marriage of good and truth (n. 3132, 4434, 4835).
The kingdom of the Lord and heaven are in truly conjugial love (n. 2737).

sRef Matt@19 @5 S0′ sRef Matt@19 @6 S0′ sRef Matt@19 @4 S0′ sRef Matt@19 @11 S0′ 372. Good and truth conjoined with an angel or a man are not two but one, since good is then of truth and truth is of good. This conjunction may be likened to a man’s thinking what he wills and willing what he thinks, when the thought and will make one, that is, one mind; for thought forms, that is, presents in form that which the will wishes, and the will gives delight to it; and this is why a married pair in heaven are not said to be a pair, but to be one angel. This also is what is meant by the Lord’s words:

Have ye not read that He who made them from the beginning made them male and female, and said, For this cause shall a man leave father and mother and shall cleave to his wife, and they twain shall become one flesh? Therefore, they are no more twain, but one flesh. What, therefore, God hath joined together, let not man put asunder. Not all can receive this word but they to whom it is given. Matt. xix. 4-6, 11; Mark x. 6-9; Gen. ii. 24.

This is a description both of the heavenly marriage in which the angels are and of the marriage of good and truth. “Man’s not putting asunder what God has joined together” means that good is not to be separated from truth.

373. From all this can be seen the origin of truly conjugial love, namely, that it is formed first in the minds of those who are in marriage, and descends therefrom and is derived into the body, where it is perceived and felt as love; for whatever is felt and perceived in the body draws its origin from the spiritual of that body, 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 aspect, although it is similar and in agreement, like soul and body, and like cause and effect, as can be established from the things that have been said and shown in the two sections on Correspondences.

374. I heard an angel describing truly conjugial love and its heavenly delights in this manner: That it is the Lord’s Divine in the heavens, which is Divine Good and Divine Truth so united in two persons, that they are not as two but as one. He said that in heaven the two consorts are that love, since everyone is his own good and his own truth both as to mind and body, the body being an image of the mind because it is formed after its likeness. From this he drew the conclusion that the Divine is imaged in a pair who are in truly conjugial love; and as the Divine is so imaged, so is heaven, because the entire heaven is Divine Good and Divine Truth going forth from the Lord; and this is why all things of heaven are inscribed on that love with blessings and delights beyond number. He expressed the number by a term that involved myriads of myriads. He wondered that the man of the Church knows nothing about this, seeing that the Church is the Lord’s heaven on the earth, and heaven is a marriage of good and truth. He said he was astounded to think that within the Church, even more than outside it, adulteries are committed and even justified; the delight of which in itself is nothing else in a spiritual sense, and consequently in the spiritual world, than the delight of the love of falsity conjoined to evil, which delight is infernal delight, because it is the direct opposite of the delight of heaven, which is the delight of the love of truth conjoined with good.

375. Everyone knows that a married pair who love each other are interiorly united, and that the essential of a marriage is the union of dispositions (animus) and minds (mens). And from this it can be known that such as their essential dispositions or minds are, such is their union and such their love for each other. The mind is formed solely out of truths and goods, for all things in the universe have relation to good and truth and to their conjunction. Therefore such as the truths and goods are out of which the minds are formed, exactly such is the union of minds; and consequently, the most perfect union is the union of minds that are formed out of genuine truths and goods. Let it be known that no two things mutually love each other more than truth and good do; and therefore it is from that love that truly conjugial love descends.# Falsity and evil also love each other, but this love is afterwards changed into hell.
# All things in the universe, both in heaven and in the world, have relation to good and truth (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122).
And to the conjunction of these (n. 10555).
Between good and truth there is marriage (n. 1904, 2173, 2508).
Good loves truth, and from love longs for truth and for the conjunction of truth with itself, and from this they are in a perpetual endeavour to be conjoined (n. 9206, 9207, 9495).
The life of truth is from good (n. 1589, 1997, 2572, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 9667).
Truth is the form of good (n. 3049, 3180, 4574, 9154).
Truth is to good as water is to bread (n. 4976).

376. From what has now been said about the origin of conjugial love, one may conclude who are in that love and who are not; namely, that those are in conjugial love who are in Divine Good from Divine truths; and that conjugial love is genuine just to the extent that the truths are genuine with which the good is conjoined. And as all the good that is conjoined with truths is from the Lord, it follows that no one can be in truly conjugial love unless he acknowledges the Lord and His Divine; for without that acknowledgment the Lord cannot flow in and be conjoined with the truths that are with a man.

377. From this it is clear that those who are in falsities, and especially in falsities from evil, are not in conjugial love. Moreover, those who are in evil and in falsities therefrom have the interiors of their minds closed up; and, therefore, there can be no source of conjugial love therein; but below those interiors, in the external or natural man separated from the internal, there can be a conjunction of falsity and evil, which is called infernal marriage. I have been permitted to see what this marriage is between those who are in the falsities of evil, which is called infernal marriage. Such converse together, and are united by a lustful desire, but inwardly they burn with a deadly hatred towards each other, too intense to be described.

378. Nor can there be conjugial love between two partners belonging to different religions, because the truth of the one does not agree with the good of the other; and two unlike and discordant kinds of good and truth cannot make one mind out of two; and in consequence the love of such does not have its origin in anything spiritual. If they live together and agree it is solely on natural grounds.# And this is why in the heavens marriages are found only with those who are in the same society, because such are in like good and truth, and not with those outside the society. It may be seen above (n. 41, seq.) that all there in a society are in like good and truth, and differ from those outside the society. This was also represented in the Israelitish nation by marriages being contracted within tribes, and particularly within families, and not outside them.
# Marriages between those of different religions are not permissible, because there can be no conjunction of like good and truth in the interiors (n. 8998).

379. Nor is truly conjugial love possible between one husband and several wives; for its spiritual origin, which is the formation of one mind out of two, is thus destroyed; and in consequence, interior conjunction, which is the conjunction of good and truth, from which is the very essence of that love, is also destroyed. Marriage with more than one is like an understanding divided among several wills; or it is like a man attached not to one but to several churches, since his faith is so distracted thereby as to come to naught. The angels declare that marrying several wives is wholly contrary to Divine order, and that they know this from several reasons, one of which is that, as soon as they think of marriage with more than one, they are alienated from internal blessedness and heavenly happiness, and become like drunken men, because good is separated from its truth with them. And as the interiors of their mind are brought into such a state merely by thinking about it with some intention, they perceive clearly that marriage with more than one would close up their internal mind, and cause conjugial love to be displaced by lustful love, which love withdraws from heaven.# [2] They declare further that this is not easily comprehended by men because there are few who are in genuine conjugial love, and those who are not in it know nothing whatever of the interior delight that is in that love, knowing only the delight of lust, and this delight is changed into what is undelightful after living together a short time; while the delight of truly conjugial love not only endures to old age in the world, but after death becomes the delight of heaven and is there filled with an interior delight that grows more and more perfect to eternity. They said also that the varieties of blessedness of truly conjugial love could be enumerated even to many thousands, not even one of which is known to man, or can enter into the comprehension of anyone who is not in the marriage of good and truth from the Lord.
# As husband and wife should be one, and should live together in the inmost of life, and as they together make one angel in heaven, so truly conjugial love is impossible between one husband and several wives (n. 1907, 2740).
To marry several wives at the same time is contrary to Divine order (n.
10837).
That there is no marriage except between one husband and one wife is clearly perceived by those who are in the Lord’s celestial kingdom (n. 865, 3246, 9002, 10172).
For the reason that the angels there are in the marriage of good and truth (n. 3246).
The Israelitish nation were permitted to marry several wives, and to add concubines to wives, but not Christians, for the reason that that nation was in externals separate from internals, while Christians are able to enter into internals, thus into the marriage of good and truth (n. 3246, 4837, 8809).

380. The love of dominion of one over the other entirely takes away conjugial love and its heavenly delight, for as has been said above, conjugial love and its delight consists in the will of one being that of the other, and this mutually and reciprocally. This is destroyed by love of dominion in marriage, since he who domineers wishes his will alone to be in the other, and nothing of the other’s will to be reciprocally in himself, which destroys all mutuality, and thus all sharing of any love and its delight one with the other. And yet this sharing and consequent conjunction are the interior delight itself that is called blessedness in marriage. This blessedness, with everything that is heavenly and spiritual in conjugial love, is so completely extinguished by love of dominion as to destroy even all knowledge of it; and if that love were referred to, it would be held in such contempt that any mention of blessedness from that source would excite either laughter or anger. [2] When one wills or loves what the other wills or loves, each has freedom, since all freedom is of love; but where there is dominion no one has freedom; one is a servant, and the other who rules is also a servant, for he is led as a servant by the lust of domineering. But all this is wholly beyond the comprehension of one who does not know what the freedom of heavenly love is. Nevertheless, from what has been said above about the origin and essence of conjugial love, it can be known that so far as dominion enters, minds are not conjoined but divided. Dominion subjugates, and a subjugated mind has either no will or an opposing will. If it has no will it has also no love; and if it has an opposing will there is hatred in place of love. [3] The interiors of those who live in such marriage are in mutual collision and strife, as two opposites are wont to be, however their exteriors may be restrained and kept quiet for the sake of tranquillity. The collision and strife of the interiors of such reveals itself after their death, when commonly they come together and fight like enemies and tear each other; for they then act in accordance with the state of the interiors. Frequently I have been permitted to see them fighting and tearing one another, sometimes with great vengeance and cruelty. For in the other life, everyone’s interiors are set at liberty; and they are no longer restrained by external things on account of worldly considerations, everyone then being just such as he is interiorly.

381. To some a likeness of conjugial love is granted. Yet unless they are in the love of good and truth there is no conjugial love, but only a love which from several causes appears like conjugial love, namely, that they may secure good service at home, that they may be free from care, or at peace, or at ease; that they may be cared for in sickness or in old age, or that the children whom they love may be attended to. Some are constrained by fear of the other consort, or by fear of the loss of reputation, or other evil consequences, and some by a controlling lust. Moreover, in the consorts, conjugial love may differ, in one there may be more or less of it, in the other little or none; and because of this difference heaven may be the portion of one and hell the portion of the other.

382. [a] In the inmost heaven there is genuine conjugial love because the angels there are in the marriage of good and truth, and also in innocence. The angels of the lower heavens are also in conjugial love, but only so far as they are in innocence; for conjugial love viewed in itself is a state of innocence; and this is why consorts who are in conjugial love enjoy heavenly delights together, which appear before their minds almost like the games of innocence, as between little children; for everything delights their minds, since heaven with its joy flows into every particular of their lives. For the same reason conjugial love is represented in heaven by the most beautiful objects. I have seen it represented by a maiden of indescribable beauty encompassed with a bright white cloud. It is said that the angels in heaven have all their beauty from conjugial love. The affections and thought from that love are represented by diamond-like auras with scintillations as if from fiery stones and rubies, which are attended by delights that affect the interiors of the mind. In a word, heaven represents itself in conjugial love, because heaven with the angels is the conjunction of good and truth, and it is this conjunction that makes conjugial love.

382. [b]* Marriages in heaven differ from marriages on the earth in that the procreation of offspring is another purpose of marriages on the earth, but not of marriages in heaven, since in heaven the procreation of good and truth takes the place of procreation of offspring. The former takes the place of the latter because marriage in heaven is a marriage of good and truth (as has been shown above); and as in that marriage good and truth and their conjunction are loved above all things so these are what are propagated by marriages in heaven. And because of this, in the Word births and generations signify spiritual births and generations, which are births and generations of good and truth; mother and father signify truth conjoined to good, which is what procreates; sons and daughters signify the truths and goods that are procreated; and sons-in-law and daughters-in-law conjunction of these, and so on.# From this it is clear that marriages in heaven are not like marriages on earth. In heaven there are spiritual marryings which are not to be called marryings, but conjunctions of minds from the marriage of good and truth. But on earth there are marryings, because these are not of the spirit alone but also of the flesh. And as there are no marryings in heaven, so the two consorts there are not called husband and wife; but from the angelic idea of the joining of two minds into one, each consort designates the other by a name signifying one’s own, mutually and reciprocally. From these things it can be known how the Lord’s words in regard to marryings (Luke xx. 35, 36), are to be understood.
# “Conceptions”, “pregnancies”, “births”, and “generations” signify such as are spiritual, that is, such as pertain to good and truth, or to love and faith (n. 613, 1145, 1255, 2020, 2584, 3860, 3868, 4070, 4668, 6239, 8042, 9325, 10249).
Therefore “generation” and “birth” signify regeneration and rebirth through faith and love (n. 5160, 5598, 9042, 9845).
“Mother” signifies the Church in respect of truth, and thus the truth of the Church, “father” the Church in respect of good, and thus the good of the Church (n. 2691, 2717, 3703, 5581, 8897).
“Sons” signify affections for truth, and thus truths (n. 489, 491, 533, 2623, 3373, 4257, 8649, 9807).
“Daughters” signify affections for good, and thus goods (n. 489-491, 2362, 3963, 6729, 6775, 6778, 9055).
“Son-in-law” signifies truth associated with affection for good (n. 2389).
“Daughter-in-law” signifies good associated with its truth (n. 4843).

* There are two nos. 382 in 1st Edition-Editor.

383. I have also been permitted to see how those in the heavens are associated in marriage. Everywhere in heaven those who are alike are associated together and those who are unlike are dissociated. Any one society in heaven therefore consists of those who are alike. Like are brought to like, not by themselves but by the Lord (see above, n. 41, 43, 44, seq.); and equally, consort to consort whose minds can be joined into one are drawn together; and consequently at first sight they inmostly love each other, and see themselves to be consorts, and enter into marriage. For this reason all marriages in heaven are from the Lord alone; They have also marriage feasts; and these are attended by many; but the festivities differ in different societies.

384. Marriages on the earth are most holy in the sight of the angels of heaven because they are seminaries of the human race, and also of the angels of heaven (heaven being from the human race, as already shown above, in the relevant section), also because these marriages are from a spiritual origin, namely, from the marriage of good and truth, and because the Lord’s Divine flows especially into that love. Adulteries, on the other hand, are regarded by the angels as profane because they are contrary to conjugial love; for as in marriages the angels behold the marriage of good and truth, which is heaven, so in adulteries they behold the marriage of falsity and evil, which is hell. If, then, they but hear adulteries mentioned they turn away. And this is why heaven is closed up to man when he commits adultery from delight; and when heaven is closed, man no longer acknowledges the Divine nor anything of the faith of the Church.# That all who are in hell are antagonistic to conjugial love I have been permitted to perceive from the sphere exhaling therefrom, which was like an unceasing endeavour to dissolve and violate marriages; which shows that the reigning delight in hell is the delight of adultery, and the delight of adultery is a delight in destroying the conjunction of good and truth, which conjunction makes heaven. From this it follows that the delight of adultery is an infernal delight directly opposed to the delight of marriage, which is a heavenly delight.
# Adulteries are profane (n. 9961, 10174).
Heaven is closed to adulterers (n. 2750).
Those who have experienced delight in adulteries cannot come into heaven (n. 539, 2733, 2747-2749, 2751, 10175).
Adulterers are unmerciful and destitute of religion (n. 824, 2747, 2748).
The ideas of adulterers are filthy (n. 2747, 2748).
In the other life they love filth and are in filthy hells (n. 2755, 5394, 5722).
In the Word “adulteries” signify adulterations of good, and “whoredoms” perversions of truth (n. 2466, 2729, 3399, 4865, 8904, 10648).

385. There were certain spirits who, from a practice acquired in the life of the body, infested me with peculiar craftiness, and this by a very gentle wave-like influx like the usual influx of well-disposed spirits; but I perceived that there was craftiness and other like evils in them prompting them to ensnare and deceive. Finally, I talked with one of them who, I was told, had been when he lived in the world the commander of an army; and perceiving that there was a lustfulness in the ideas of his thought, I talked with him about marriage, using spiritual speech with representatives, which fully expresses all that is meant and many things in a moment. He said that in the life of the body he had regarded adulteries as of no account. But I was permitted to tell him that adulteries are heinous, although to those like himself they do not appear to be such, and even appear permissible, on account of their seductive and enticing delights. That they are heinous he might know from the fact that marriages are the seminaries of the human race, and thus also the seminaries of the heavenly kingdom; consequently they must on no account be violated, but must be esteemed holy. This he might know also from the fact, which he ought to know because of his being in the other life and in a state of perception, that conjugial love descends from the Lord through heaven, and from that love, as from a parent, mutual love, which is the foundation of heaven, is derived; and again from this, that if adulterers merely draw near to heavenly societies they are aware of their own stench and cast themselves down therefrom towards hell. At least he might have known that to violate marriages is contrary to Divine laws, and contrary to the civil laws of all kingdoms, also contrary to the genuine light of reason, because it is contrary to both Divine and human order, and more besides. But he replied that he had not so thought in the life of the body. He wished to reason about whether it were so, but was told that truth does not admit of reasonings; for reasonings defend what one delights in, and thus one’s evils and falsities; that he ought first to think about the things that had been said because they are truths; or at least think about them from the principle very well known in the world, that no one should do to another what he is unwilling that another should do to him; thus he should consider whether he himself would not have detested adulteries if anyone had in that way deceived his wife, whom he had loved as everyone loves in the first period of marriage, and if in his state of wrath he had expressed himself on the subject; also whether being a man of talent he would not in that case have confirmed himself more decidedly than others against adulteries, even condemning them to hell.

386. I have been shown how the delights of conjugial love advance towards heaven, and the delights of adultery towards hell. The advance of the delights of conjugial love towards heaven was into states of blessedness and happiness continually increasing until they became innumerable and ineffable, and the more interiorly they advanced the more innumerable and more ineffable they became, until they reached the very states of blessedness and happiness of the inmost heaven, or of the heaven of innocence, and this through the most perfect freedom; for all freedom is from love, thus the most perfect freedom is from conjugial love, which is heavenly love itself. On the other hand, the advance of adultery was towards hell, and by degrees to the lowest hell, where there is nothing but what is direful and horrible. Such a lot awaits adulterers after their life in the world, those being meant as adulterers who perceive a delight in adulteries, and no delight in marriages.

387. THE EMPLOYMENTS OF ANGELS IN HEAVEN

It is impossible to enumerate the employments in the heavens, still less to describe them in detail, but something may be said about them in a general way; for they are numberless, and vary in accordance with the duties of the societies. Each society has its peculiar duty, for as societies are distinct in accordance with goods (see above, n. 41), so they are distinct in accordance with uses, because with all in the heavens goods are goods in act, which are uses. Everyone there performs a use, for the Lord’s kingdom is a kingdom of uses.#
# The Lord’s kingdom is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038).
Performing uses is serving the Lord (n. 7038).
In the other life all must perform uses (n. 1103); even the wicked and infernal;, but in what manner (n. 696).
All are such as are the uses they perform (n. 4054, 6815); illustrated (n. 7038).
Angelic blessedness consists in the goods of charity, that is, in performing uses (n. 454).

388. In the heavens as on the earth there are many forms of service, for there are ecclesiastical affairs, there are civil affairs, and there are domestic affairs. That there are ecclesiastical affairs is evident from what has been said and shown above, where Divine worship is treated of (n. 221-227); civil affairs, where governments in heaven are treated of (n. 213-220); and domestic affairs, where the dwellings and homes of angels are treated of (n. 183-190); and marriages in heaven (n. 366-386); all of which show that within every heavenly society there are many employments and services.

389. All things in the heavens are organized in accordance with Divine order, which is everywhere guarded by the services performed by angels, those things that pertain to the general good or use by the wiser angels, those that pertain to particular uses by the less wise, and so on. They are subordinated just as uses are subordinated in the Divine order; and for this reason a dignity is connected with every function according to the dignity of the use. Nevertheless, an angel does not claim dignity to himself, but ascribes all dignity to the use; and as the use is the good that he accomplishes, and all good is from the Lord, so he ascribes all to the Lord. Therefore he who thinks of honour for himself and subsequently for the use, and not for the use and thereby for himself, can perform no duty in heaven, because this is looking away backwards from the Lord, and regarding self in the first place and use in the second. When use is spoken of the Lord also is meant, because, as has just been said, use is good, and good is from the Lord.

390. From this it may be inferred what subordinations in the heavens are, namely, that as anyone loves, esteems, and honours a use, he also loves, esteems, and honours a person with whom the use is connected; also that the person is loved, esteemed and honoured in the measure in which he ascribes the use to the Lord and not to himself; for to that extent he is wise, and the uses he performs, he performs from good. Spiritual love, esteem, and honour are nothing else than the love, esteem, and honour of the use in the person, together with the honour to the person because of the use, and not honour to the use because of the person. Moreover, one who regards men from spiritual truth, regards them in no other way, for he sees one man to be like another, whether in great or in little dignity, the only perceptible difference being a difference in wisdom; and wisdom is loving use, that is, loving the good of a fellow citizen, of society, of one’s country, and of the Church. It is in this that love to the Lord takes up its abode because every good that is a good of use is from the Lord; and so also does love towards the neighbour, because the neighbour is the good that is to be loved in a fellow citizen, in society, in one’s country, and in the Church, and that is to be placed before them.#
# Loving the neighbour is not loving the person, but loving that which is in him and which constitutes him (n. 5025, 10336).
Those who love the person, and not that which is in him, and which constitutes him, love equally an evil man and a good man (n. 3820); and do good alike to the evil and to the good; and yet to do good to the evil is to do evil to the good and that is not loving the neighbour (n. 3820, 6703, 8120).
The judge who punishes the evil that they may be reformed, and may not contaminate or injure the good, loves his neighbour (n. 3820, 8520, 8121).
Every individual and every community, also one’s country and the Church, and in the most general sense the kingdom of the Lord, are the neighbour, and to do good to these from a love of good in accord with the quality of their state, is loving the neighbour; that is, the neighbour is their good, which is to be consulted (n. 6818-6824, 8123).

391. As all the societies in the heavens are distinct in accordance with their goods (as said above, n. 41, seq.) so they are distinct in accordance with their uses, goods being goods in act, that is, goods of charity which are uses. There are societies employed in taking care of little children; others in instructing and educating them as they grow up; others in instructing and educating in like manner the boys and girls who have acquired a good disposition from their education in the world, and in consequence have come into heaven. There are other societies that teach the simple good from the Christian world, and lead them into the way to heaven; there are others that in like manner teach and lead the various heathen nations. There are some societies that protect from infestations by evil spirits novitiate spirits newly arrived from the world; there are some that attend upon the spirits who are in the lower earth; also some that attend upon spirits who are in the hells, and restrain them from tormenting each other beyond prescribed limits; and there are some that attend upon those who are being raised from the dead. In general, angels from each society are sent to men to watch over them and to lead them away from evil affections and consequent thoughts, and to inspire them with good affections so far as they will receive them in freedom; and by means of these they also control the deeds or works of men by removing as far as possible evil intentions. When angels are with men they dwell, as it were, in their affections; and they are near to man just in the degree in which he is in good from truths, and are distant from him just in the degree in which his life is distant from good.# But all these employments of angels are employments of the Lord through the angels, for the angels perform them not from themselves but from the Lord. For this reason, in the Word in its internal sense “angels” mean, not angels, but something of the Lord; and this is why angels are called “gods” in the Word.##
# Of the angels who are with little children and afterwards with boys, and thus in succession (n. 2303).
Man is raised from the dead by means of angels; from experience (n. 168-189).
Angels are sent to those who are in hell to prevent their tormenting each other beyond measure (n. 967).
Of the services rendered by the angels to men on their coming into the other life (n. 2131).
There are spirits and angels with all men and man is led by the Lord by means of spirits and angels (n. 50, 697, 2796, 2887, 2888, 5846-5866, 5976-5993, 6209).
Angels have dominion over evil spirits (n. 1755).
## In the Word by “angels” something Divine from the Lord is signified (n. 1925, 2821, 3039, 4085, 6280, 8192).
In the Word angels are called “gods”, because of their reception of Divine truth and good from the Lord (n. 4295, 4402, 8192, 8301).

392. These employments of the angels are their general employments; but each one has his particular contribution to make; for any one use is composed of innumerable uses which are called mediate, ministering, and subservient uses, all and each coordinated and subordinated in accordance with Divine order, and taken together making and perfecting the general use, which is the general good.

393. Those who in the world have loved the Word and eagerly sought in it for truths, not with honour or gain as an end, but on account of uses of life both for themselves and for others, are concerned with ecclesiastical affairs in heaven. These in heaven are in enlightenment and in the light of wisdom in the measure of their love and desire for use; and this light of wisdom they receive from the Word in heaven, which is not a natural Word, as it is in the world, but a spiritual Word (see above, n. 259). These minister in the preaching office; and in accordance with Divine order there, those who from enlightenment excel others in wisdom are in higher positions. [2] Those who in the world have loved their country, and have loved its general good more than their own, and have done what is just and right from a love of what is just and right, are concerned with civil affairs. So far as these from the eagerness of love have investigated the laws of justice and have thereby become intelligent, they have the ability to perform such functions in heaven, and they perform these in that position or degree that accords with their intelligence, their intelligence being in equal degree with their love of use for the general good. Furthermore, there are in heaven more functions and services and occupations than can be enumerated. [3] In the world there are few in comparison. But however many there may be who are so employed, they are all in the delight of their work and labour from a love of use, and no one from a love of self or of gain; and as all the necessaries of life are furnished them gratuitously they have no love of gain for the sake of a living. They are housed gratuitously, clothed gratuitously, and fed gratuitously. It is clear from all this that those who have loved themselves and the world more than use have no lot in heaven; for his love or affection remains with everyone after his life in the world, and is not extirpated to eternity (see above, n. 363).

394. In heaven each one is in his own occupation in accordance with correspondence, and the correspondence is not with the occupation but with the use of each occupation (see above, n. 112); for there is a correspondence of all things (see n. 106). He who in heaven comes into the employment or occupation corresponding to his use is in exactly the same state of life as when he was in the world, since what is spiritual and what is natural make one by correspondences. Yet there is this difference, that he is then in an interior delight, because in a spiritual life, which is an interior life, and therefore more receptive of heavenly blessedness.

395. HEAVENLY JOY AND HAPPINESS

Hardly anyone at present knows what heaven is or what heavenly joy is. Those who have given any thought to these subjects have had so general and so gross an idea about them as scarcely to amount to anything. From spirits who have come from the world into the other life I have been able to learn fully what idea they had of heaven and heavenly joy; for when left to themselves, as they were in the world, they think as they then did. There is this ignorance about heavenly joy for the reason that those who have thought about it have formed their opinion from the outward joys pertaining to the natural man, and have not known what the internal and spiritual man is, nor in consequence the nature of his delight and blessedness. Therefore, even if they had been told by those in spiritual or inward delight what heavenly joy is, they could have had no comprehension of it, for it would have fallen only into an idea unknown to them, thus not into their perception. It would, therefore, have been among the things that the natural man had rejected. Yet everyone can know that when a man leaves his external or natural man he comes into the internal or spiritual man. Consequently, he can know that heavenly delight is internal and spiritual, not external and natural; and being internal and spiritual, it is more pure and exquisite, and affects the interiors of man which pertain to his soul or spirit. From these things alone, everyone can conclude that his delight is such as the delight of his spirit has previously been and that the delight of the body, which is called the delight of the flesh, is in comparison not heavenly. Also whatever is in the spirit of man when he leaves the body remains after death, since he then lives a man-spirit.

396. All delights flow forth from love, for that which a man loves he feels to be delightful. No one has any delight from any other source. From this it follows that such as the love is, such is the delight. The delights of the body or of the flesh all flow forth from the love of self and love of the world, consequently they are lusts and their pleasures; while the delights of the soul or spirit all flow forth from love to the Lord and love towards the neighbour, consequently they are affections of good and truth and interior satisfactions. These loves with their delights flow in out of heaven from the Lord by an inner way, that is, from above, and affect the interiors; while the former loves with their delights flow in from the flesh and from the world by an external way, that is, from beneath, and affect the exteriors. Therefore, as far as the two loves of heaven are received and make themselves felt, so far the interiors of man, which belong to his soul or spirit and which look from the world heavenwards, are opened, while so far as the two loves of the world are received and make themselves felt, to that extent his exteriors, which belong to the body or flesh and look away from heaven towards the world, are opened. As loves flow in and are received, their delights also flow in, the delights of heaven into the interiors and the delights of the world into the exteriors, since all delight, as has been said, belongs to love.

397. Heaven in itself is so full of delights that, viewed in itself, it is nothing else than blessedness and delight; for the Divine Good proceeding from the Lord’s Divine Love is what makes heaven in general and in particular with everyone there, and the Divine Love is a longing for the salvation of all and the happiness of all from inmosts and in fulness. Thus whether you say heaven or heavenly joy it is the same thing.

398. The delights of heaven are both ineffable and innumerable; but he who is in the mere delight of the body or of the flesh can have no knowledge of, or belief in a single one of these innumerable delights; for his interiors, as has just been said, look away from heaven towards the world, thus backwards. For he who is wholly in the delight of the body or of the flesh, or what is the same, in the love of self and of the world, has no sense of delight except in honour, in gain, and in the pleasures of the body and the senses, because these so extinguish and suffocate the interior delights that belong to heaven as to destroy all belief in them. Consequently, he would be greatly astonished if he were told that only when the delights of honour and of gain are set aside, other delights are given, and still more if he were told that the delights of heaven that take the place of these are innumerable, and are such as cannot be compared with the delights of the body and the flesh, which are chiefly the delights of honour and of gain. All this makes clear why it is not known what heavenly joy is.

399. One can confirm how great the delight of heaven must be from the fact alone that it is the delight of everyone in heaven to share his delights and blessings with others; and as such is the character of all in the heavens it is clear how immeasurable is the delight of heaven. It has been shown above (n. 268), that in the heavens there is a sharing of all with each and of each with all. Such sharing goes forth from the two loves of heaven, which are, as has been said, love to the Lord and love towards the neighbour. To share their delights is the very nature of these loves. Love to the Lord is such because the Lord’s love is a love of sharing everything it has with all, since it wills the happiness of all. There is a like love in every one of those who love Him, because the Lord is in them. From this comes the mutual sharing of the delights of angels with one another. Love towards the neighbour is also of such a nature, as will be seen in what follows. From this it can be established that it is the nature of these loves to share their delights. It is otherwise with the loves of self and of the world. The love of self takes away from others and robs others of all delight, and directs it to itself, for it wishes well to itself alone, while the love of the world wishes to have as its own the things belonging to the neighbour. Therefore these loves are destructive of the delights of others; or if there is any disposition to share, it is for the sake of themselves and not for the sake of others. Thus in respect of others it is the nature of those loves not to share but to take away, except so far as the delights of others have some relation to self. That the loves of self and of the world, when they rule, are such, I have quite often been permitted to perceive by living experience. As often as the spirits who were in these loves during their life as men in the world drew near, so often did my delight recede and vanish. Furthermore, I was told that at the mere approach of such to any heavenly society the delight of those in the society diminished just in the degree of their proximity; and what is wonderful, the evil spirits are then in their delight. All this made clear the state of the spirit of such a man while he is in the body, since it is the same as it is after it is separated from the body, namely, that it longs for or lusts after the delights or goods of another, and finds delight so far as it secures them. All this makes clear that the loves of self and of the world tend to destroy the joys of heaven, and are thus direct opposites of heavenly loves, which desire to share.

400. It should, however, be known that the delight of those who are in the loves of self and of the world, when they draw near to any heavenly society, is the delight of their lust, and thus is directly opposite to the delight of heaven. And such enter into this delight of their lust in consequence of their taking away and dispelling heavenly delight in those who are in such delight. When the heavenly delight is not taken away or dispelled it is different. They are then unable to draw near, for to the extent that they draw near, to that extent they bring upon themselves anguish and pain; and for this reason they do not often venture to come near. This also I have been permitted to learn by repeated experience, something of which I would also add. [2] Spirits who go from this world into the other life desire more than anything else to come into heaven. Nearly all seek to enter, supposing that heaven consists solely in being admitted and received. Because of this desire they are brought to some society of the lowest heaven. But as soon as those who are in the love of self and of the world draw near the first threshold of that heaven they begin to be distressed and so tortured inwardly as to feel in themselves a hell rather than a heaven; and in consequence they cast themselves down headlong therefrom, and do not rest until they come into the hells among their like. [3] It has also frequently occurred that such spirits have wished to know what heavenly joy is, and having heard that it is in the interiors of angels, they have wished to share in it. This therefore was brought about; for whatever a spirit who is not yet in heaven or hell wishes, it is granted if it will benefit him. But as soon as that joy was communicated they began to be so tortured as not to know how to withhold their body from the pain. It was seen that they thrust their heads down to their feet and cast themselves upon the ground, and there writhed into coils like serpents, and this in consequence of their interior agony. Such was the effect produced by heavenly delight upon those who were in the delights of the love of self and of the world. The reason is that those loves are directly opposed one to the other, and when opposite acts against opposite such pain results. And since heavenly delight enters by an inward way and flows into the contrary delight, the interiors which are in the contrary delight are twisted backwards, thus into the opposite direction, and the result is such tortures.
[4] They are opposite for the reason given above, that love to the Lord and love to the neighbour wish to share with others all that is their own, for this is their delight, while the loves of self and of the world wish to take away from others what they have, and take it to themselves; and just to the extent that they are able to do this they are in their delight. From this, too, it can be known how it comes about that hell is separate from heaven; for all who are in hell were, while they were living in the world, in the mere delights of the body and of the flesh from the love of self and of the world; while all who are in the heavens were, while they lived in the world, in the delights of the soul and spirit from love to the Lord and love to the neighbour. As these are opposite loves, so the hells and the heavens are entirely separated, and indeed so separated that a spirit in hell does not venture even to put forth a finger from it or raise the crown of his head, for if he does this in the least he is racked with pain and tormented. This, too, I have quite frequently seen.

401. A man who is in the love of self and of the world perceives while he lives in the body a sense of delight from these loves and also in the particular pleasures derived from these loves. But a man who is in love to God and in love towards the neighbour does not perceive while he lives in the body any distinct sense of delight from these loves or from the good affections derived from them, but only a blessedness that is hardly perceptible, because it is hidden away in his interiors and veiled by the exteriors pertaining to the body and dulled by the cares of the world. But after death these states are entirely changed. The delights of love of self and of the world are then turned into what is painful and direful, because into such things as are called infernal fire, and by turns into things defiled and filthy corresponding to their unclean pleasures, and these, wonderful to tell, are then delightful to them. But the obscure delight and almost imperceptible blessedness of those who had been while in the world in love to God and in love to the neighbour are then turned into the delight of heaven, and become in every way perceived and felt, for the blessedness that lay hidden and unrecognized in their interiors while they lived in the world is then revealed and brought forth into evident sensation, because such had been the delight of their spirit, and they are then in the spirit.

402. In uses, all the delights of heaven are brought together and are present, because uses are the goods of love and charity in which angels are. Therefore everyone has delights that are in accord with his uses, and in the degree of his affection for use. That all the delights of heaven are delights of use can be confirmed by a comparison with the five bodily senses in man. There is given to each sense a delight in accordance with its use; to the sight, the hearing, the smell, the taste, and the touch, each its own delight; to the sight a delight from beauty and from forms, to the hearing from harmonies, to the smell from odours, to taste from flavours. These uses which the senses severally perform are known to those who study them, and more fully to those who are acquainted with correspondences. Sight has such a delight because of the use it performs to the understanding, which is the inner sight; the hearing has such a delight because of the use it performs both to the understanding and to the will through giving attention; the smell has such a delight because of the use it performs to the brain, and also to the lungs; the taste has such a delight because of the use it performs to the stomach, and thus to the whole body by nourishing it. The conjugial delight, which is a purer and more exquisite delight of touch, transcends all the rest because of its use, which is the procreation of the human race and thereby of angels of heaven. These delights are in these sensories by an influx of heaven, where every delight pertains to use and is in accordance with use.

403. There were some spirits who believed from an opinion adopted in the world that heavenly happiness consisted in an idle life in which they would be served by others; but they were told that happiness never consists in being inactive and getting satisfaction therefrom. This would mean everyone’s desiring the happiness of others for himself, and what everyone wished for, no one would have. Such a life would not be an active life but an idle life in which they would become slack. Moreover, they could have known that without an active life there can be no happiness of life, and that the leisure of this active life is only for the sake of recreation that one may return with more vigour to the activity of his life. They were then shown by many evidences that angelic life consists in performing the good works of charity, which are uses, and that the angels find all their happiness in use, from use, and in accordance with use. To those who held the opinion that heavenly joy consists in living an idle life and drawing breaths of eternal joy in idleness, a perception was given of what such a life is, that they might become ashamed of the idea; and they saw that such a life is extremely sad, and that all joy thus perishing, they would, in a little while, feel only loathing and disgust for it.

404. There were some spirits who thought themselves better instructed than others, and who said that they had believed in the world that heavenly joy would consist solely in praising and giving glory to God, and that this would be an active life. But these were told that praising and giving glory to God is not such an active life, also that God has no need of praises and glorification but it is His will that they should perform uses, and thus the good works that are called goods of charity. But they were unable to associate with goods of charity any idea of heavenly joy, but only of servitude, although the angels testified that this joy is most free because it comes from an interior affection and is conjoined with ineffable delight.

405. Almost all who come into the other life think that hell is the same to everyone, and heaven the same; and yet in both there are infinite varieties and diversities, and in no case is hell or heaven wholly the same to one as to another, as it is impossible that any one man, spirit or angel should ever be wholly like another even as to the face. At my mere thought that two might be just alike or equal, the angels expressed horror, saying that every unity is formed out of the harmonious concurrence of many things, and that the one thing is such as that concurrence is; and that it is thus that a whole society in heaven becomes a unity, and that all the societies of heaven together become a unity, and this from the Lord alone by means of love.# Uses in the heavens are likewise in all variety and diversity, and in no case is the use of one wholly the same as, and identical with the use of another; so neither is the happiness of one the same as, and identical with the happiness of another. Furthermore, the delights of each use are innumerable, and these innumerable delights are likewise various, and yet conjoined in such order that they mutually have regard to each other, like the uses of each member, organ, and viscus, in the body, and still more like the uses of each vessel and fibre in any one member, organ and viscus; each and all of which are so associated together that they behold their own good in another, and thus in all, and they behold all in each. From this universal and individual aspect they act as one.
# One thing consists of various things, and receives thereby its form and quality and perfection in accordance with the quality of the harmony and concurrence (n. 457, 3241, 8003).
There is an infinite variety and never any one thing the same as another (n. 7236, 9002).
It is the same in the heavens (n. 3744, 4005, 7236, 7833, 7836, 9002).
In consequence all the societies in the heavens and all the angels in a society are distinguished from each other because they are in different goods and uses (n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833).
The Lord’s Divine love arranges all into a heavenly form, and so conjoins then, that they are as one man (n. 457, 3986, 5598).

406. With spirits who had recently come from the world I have talked at times about the state of eternal life, saying that it is important to know who is the Lord of the kingdom, and what kind and what form of government it has. As nothing is more important for those entering another kingdom in the world than to know who and what the king is, and what the government is, and other particulars in regard to the kingdom, so is it of still greater consequence in regard to this kingdom in which they are to live to eternity. Therefore, they should know that it is the Lord who governs both heaven and the universe, for He who governs the one governs the other, thus that the kingdom in which they now are is the Lord’s, and that the laws of this kingdom are eternal verities, all established by the law that the Lord must be loved above all things and the neighbour as themselves. And even more than this, if they would be like the angels, they ought to love the neighbour more than themselves. On hearing this they could make no reply, for the reason that, although they had heard in the life of the body something like this, they had not believed it, wondering how there could be such love in heaven, and how it could be possible for anyone to love his neighbour more than himself. But they were told that every good grows immeasurably in the other life, and that while they cannot go further in the life of the body than to love the neighbour as themselves, because they are immersed in what concerns the body, yet when this is set aside their love becomes more pure, and finally becomes angelic, which is to love the neighbour more than themselves. For in the heavens, there is joy in doing good to another, but no joy in doing good to self unless with a view to its becoming another’s, and thus for another’s sake. This is loving the neighbour more than oneself. They were told that the possibility of such a love is shown in the world from the conjugial love of some who have suffered death to protect a consort from injury, from the love of parents for their children, which is such that a mother would rather starve than see her child go hungry; and from the sincere friendship, in which one friend will expose himself to danger for another; and even in polite and pretended friendship that wishes to emulate sincere friendship, in offering the better things to those to whom it professes to wish well, and bearing such good will on the lips though not in the heart. Finally, from the nature of love, which is such that its joy is to serve others, not for its own sake but for theirs. But all this was incomprehensible to those who loved themselves more than others, and in the life of the body had been greedy of gain; most of all to the avaricious.

407. There was one who in the life of the body had exercised power over others, and who had retained in the other life the desire to rule. He was told that he was now in another kingdom, which is eternal, and that his rule on earth had perished, and that he was now where no one is esteemed except in accordance with his goodness and truth and that measure of the Lord’s mercy which he enjoyed by virtue of his life in the world; also that the same is true in this kingdom as on the earth, where men are esteemed for their wealth and for their favour with the prince, wealth here being good and truth, and favour with the Prince the mercy bestowed on a man by the Lord in accordance with his life in the world. Any wish to rule otherwise would make him a rebel, since he is in Another’s kingdom. On hearing these things he was ashamed.

408. I have talked with spirits who supposed heaven and heavenly joy to consist in their being great; but such were told that in heaven he that is least is greatest, since he is called least who has, and wishes to have, no power or wisdom from himself, but only from the Lord, he that is least in that sense having the greatest happiness, and as he has the greatest happiness, it follows that he is greatest; for he has thereby from the Lord all power and excels all in wisdom. What is it to be the greatest unless to be the most happy? For to be the most happy is what the powerful seek through power and the rich through riches. It was further said that heaven does not consist in a desire to be least for the purpose of being greatest, for that would be aspiring and longing to be the greatest; but it consists in desiring from the heart the good of others more than one’s own, and in serving others with a view to their happiness, not with recompense as an end, but from love.

409. Heavenly joy itself, such as it is in its essence, cannot be described, because it is in the inmost of the life of angels and therefrom in every single thing of their thought and affection, and from these in every particular of their speech and action. It is as if the interiors were fully opened and unloosed for the reception of delight and blessedness, which are distributed to every least fibre and thus through the whole. Thus, the perception and sensation of this joy is so great as to be beyond description. For that which starts from the inmosts flows into every particular derived from the inmosts, propagating itself always with increase towards the exteriors. Good spirits who are not yet in that joy, because not yet raised up into heaven, when they perceive a sense of that joy from an angel from the sphere of his love, are filled with such delight that they come, as it were, into a delicious swoon. This sometimes took place with those who were desirous of knowing what heavenly joy is.

410. When certain spirits were desirous of knowing what heavenly joy is, they were allowed to feel it to such a degree that they could no longer bear it; and yet it was not angelic joy; it was scarcely in the least degree angelic, as I was permitted to perceive by sharing it, but was so slight as to be almost frigid; nevertheless they called it most heavenly, because to them it was an inmost joy. From this it was established, not only that there are degrees of the joys of heaven, but also that the inmost joy of one scarcely reaches to the outermost or middle joy of another; also that when anyone receives his own inmost joy he is in his heavenly joy, and cannot endure what is still more interior, for such a joy becomes painful to him.

411. Certain spirits, not evil, sinking into a quiescence like sleep, were taken into heaven as to the interiors of their minds; for before their interiors have been opened, spirits can be taken into heaven and be taught about the happiness of those there. I saw them in the quiescent state for about half an hour, and afterwards they relapsed into their exteriors in which they were before, and also into a recollection of what they had seen. They said that they had been among the angels in heaven, and had there seen and perceived amazing things, all of which were resplendent as if made of gold, silver, and precious stones, in exquisite forms and in wonderful variety. They said also that angels were not delighted with the outward things themselves, but with the things they represented, which were Divine, ineffable, and of infinite wisdom, and that these were their joy, with innumerable other things that could not be described in human language even as to a ten-thousandth part, or fall into ideas which partake of anything material.

412. Scarcely any who enter the other life know what heavenly blessedness and happiness are, because they do not know what internal joy is, deriving their perception of it solely from corporeal and worldly gladness and joy. In consequence, what they are ignorant of they suppose to be nothing, when in fact corporeal and worldly joys are of no account in comparison. In order, therefore, that the well-disposed, who do not know what heavenly joy is, may know and realize what it is, they are taken first to paradisal scenes that transcend every conception of the imagination. They then think that they have come into the heavenly paradise; but they are taught that this is not true heavenly happiness. And so they are permitted to realize such interior states of joy as are perceptible to their inmost. They are then brought into a state of peace even to their inmost, when they confess that nothing of it is in the least expressible or conceivable. Finally, they are brought into a state of innocence even to their inmost sense. Thus, they are permitted to learn what truly spiritual and heavenly good is.

413. But that I might know the nature of heaven and heavenly joy I have frequently and for a long time been permitted by the Lord to perceive the delights of heavenly joys; but while I have been enabled to know by living experience what they are, I am not at all able to describe them. Nevertheless, that some idea of them may be formed, something will be said about them. Heavenly joy is an affection of innumerable delights and joys, which together present something general, and in this general, that is, this general affection, are harmonies of innumerable affections that come to perception obscurely, and not distinctly, because the perception is most general. Nevertheless, I was permitted to perceive that there were innumerable things in it, in such order as can never be described, those innumerable things being such as flow from the order of heaven. The order in the particulars of the affection even to the least, is such that these particulars are presented and perceived only as a most general whole, in accordance with the capacity of him who is the subject. In a word, each general affection, contains infinite affections arranged in a most orderly form, with nothing therein that is not alive, and that does not affect all of them from the inmosts; for heavenly joys go forth from inmosts. I perceived also that the joy and ecstasy came as from the heart, diffusing most softly through all the inmost fibres and from these into the bundles of fibres, with such an inmost sense of delight that the fibre seemed to be nothing but joy and ecstasy, and everything perceptive and sensitive therefrom seemed in like manner to be alive with happiness. Compared with these joys the joy of bodily pleasures is like a gross and pungent dust compared with a pure and most gentle aura. It has been noticed that when I wished to transfer all my delight to another, a more interior and fuller delight continually flowed in in its place, and the more I wished this, the more flowed in; and this was perceived to be from the Lord.

414. Those who are in heaven are continually advancing towards the spring of life, with a greater advance towards a more joyful and happy spring the more thousands of years they live; and this to eternity, with increase according to the growth and degree of their love, charity, and faith. Women who have died old and worn out with age, if they have lived in faith in the Lord, in charity to the neighbour, and in happy conjugial love with a husband, advance with the succession of years more and more into the flower of youth and early womanhood, and into a beauty that transcends every conception of any such beauty as is seen on the earth. Goodness and charity is what gives this form and thus manifests its own likeness, causing the joy and beauty of charity to shine forth from every least particular of the face, and causing them to be the very forms of charity. Some who beheld this were struck with amazement. The form of charity that is seen in a living way in heaven, is such that it is charity itself that both forms and is formed; and this in such a manner that the whole angel is a charity, as it were, especially the face; and this is both clearly seen and felt. When this form is beheld it is beauty unspeakable, affecting with charity the very inmost life of the mind. In a word, to grow old in heaven is to grow young. Such forms or such beauties do those who have lived in love to the Lord and in charity towards the neighbour become in the other life. All angels are such forms in endless variety; and of these heaven is constituted.

415. THE IMMENSITY OF HEAVEN

That the heaven of the Lord is immense can be confirmed from many things that have been said and shown in the foregoing sections, especially from this, that heaven is from the human race (see above, n. 311-317), both from those born within the Church and from those born out of it (n. 318-328); thus it consists of all from the beginning of this earth who have lived a good life. How great a multitude of men there is on the entire face of the globe anyone who knows anything about the divisions, the regions, and kingdoms of the earth may conclude. Whoever goes into a calculation will find that several thousands of men die every day, that is, some myriads or millions every year; and this from the earliest times, since which several thousands of years have elapsed. All of these after death have come into the other world, which is called the spiritual world, and they are constantly coming into it. But how many of these have become or are becoming angels of heaven cannot be told. This I have been told, that in ancient times the number was very great, because men then thought more interiorly and spiritually, and from such thought were in heavenly affection; but in the following ages not so many, because in the process of time man became more external and began to think more naturally, and from such thought to be in earthly affection. All of this confirms how great heaven is even from the inhabitants of this earth alone.

416. The immensity of the heaven of the Lord is confirmed also by this, that all little children, whether born within the Church or out of it, are adopted by the Lord and become angels; and the number of these amounts to a fourth or fifth part of the whole human race on the earth. It can be seen above (n. 329-345) that every little child, wherever born, whether within the Church or out of it, whether of pious or impious parents, is received by the Lord when he dies, and is brought up in heaven, and is taught and imbued with affections for good, and through these with cognitions of truth, in accordance with Divine order, and as he becomes perfected in intelligence and wisdom is brought into heaven and becomes an angel. From all this a conclusion may be formed of the multitude of angels of heaven, derived from this source alone, from the first creation to the present time.

417. Again, how immense the heaven of the Lord is can be confirmed from this, that all the planets visible to the eye in our solar system are earths, and moreover, that in the whole universe there are innumerable earths, all of them full of inhabitants. These have been treated of particularly in a small work on those earths from which I wish to quote the following passage:

It is very well known in the other life that there are many earths and men upon them and spirits and angels therefrom; for every one there who desires to do so from a love of truth and of use is permitted to talk with spirits of other earths, and thus be assured that there is a plurality of worlds, and learn that the human race is not from one earth alone, but from innumerable earths. I have sometimes talked about this with spirits of our earth, and was told that any intelligent person can know from many things that he does know that there are many earths and men there; for it is a reasonable conclusion that immense bodies like the planets, some of which exceed this earth in magnitude, are not empty masses created merely to be carried and to be moved around the sun, and to shine with their scanty light for the benefit of a single earth, but must have a more important use. He who believes, as every one ought to believe, that the Divine created the universe for no other end than that the human race might come into existence, and heaven therefrom, for the human race is a seminary of heaven, must needs believe that wherever there is an earth there are men. That the planets that can be seen by the eye because they are within the limits of our solar system are earths is evident from their being bodies of terrestrial material, which is known from their reflecting the sun’s light, and from their not appearing, when viewed through telescopes, like stars, glowing because of flame, but like earths variegated by dark patches; also from their being carried like our earth around the sun and progressing in the path of the zodiac, thus making years and seasons of the year, spring, summer, autumn, and winter, also revolving on their axes like our earth, making days and times of the day, morning, mid-day, evening, and night; also from some of them having moons, called satellites, that revolve around their earth at stated times, as the moon does around ours; while the planet Saturn, being at a greater distance from the sun, has also a large luminous belt which gives much light, though reflected, to that earth. Who, knowing all this and thinking rationally, can ever say that the planets are empty bodies? Moreover, I have said to spirits that man might believe that there are more earths in the universe than one, from the fact that the starry heaven is so immense, and the stars there so innumerable, and each of them in its place or in its system a sun, resembling our sun, although of a varying magnitude. Anyone who duly considers the subject must conclude that such an immense whole must needs be a means to an end that is the final end of creation; and this end is a heavenly kingdom in which the Divine may dwell with angels and men. For the visible universe or the heaven illumined by stars so numberless, which are so many suns, is simply a means for the existence of earths with men upon them from whom the heavenly kingdom is derived. From all this a rational man cannot think otherwise than that so immense a means to so great an end was not made for the human race on one single earth. What would this be for a Divine that is infinite, to which thousands and even myriads of earths, all of them full of inhabitants, would be little and scarcely anything? There are spirits whose sole pursuit is the acquisition of cognitions, because their delight is in this alone; and for this reason they are permitted to wander about, and even to pass out of our solar system into others, and to arrange cognitions together. These spirits, who are from the planet Mercury, have said that there are earths with men upon them not only in this solar system but also beyond it in the starry heaven in immense numbers. It has been calculated that with a million earths in the universe, and on each earth three hundred millions of men, and two hundred generations in six thousand years, and a space of three cubic ells allowed to each man or spirit, the total number of so many men or spirits would not fill the space of this earth, and scarcely more than the space of one of the satellites about one of the planets-a space in the universe so small as to be almost invisible, since a satellite can scarcely be seen by the naked eye. What is this for the Creator of the universe, to whom it would not be sufficient if the whole universe were filled, since He is infinite? I have talked with angels about this, and they said that they had a similar idea of the fewness of the human race compared with the infinity of the Creator, although their thought is from states, not from spaces, and that in their thought earths amounting to as many myriads as could possibly be conceived of would still be nothing at all to the Lord.*

Concerning the EARTHS IN THE UNIVERSE, with their Inhabitants, and the Spirits and Angels therefrom, see the above mentioned little work. The things there 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 is everywhere acknowledged as the God of heaven and earth.
* The quotation from EARTHS IN THE UNIVERSE consists of the paragraphs there numbered 2, 3, 4, 6, and 126 (2). Editor.

418. Again, the immensity of the heaven of the Lord is confirmed in this, that heaven in its entire complex resembles one Man, and also corresponds to all and each of the things with man, and that this correspondence can never be filled, since it is a correspondence not only with each of the members, organs, and viscera of the body in general, but also with all and each of the little viscera and little organs contained in these in every minutest particular, and even with each vessel and fibre; and not only with these but also with the organic substances that receive interiorly the influx of heaven, from which come man’s interior activities that are serviceable to the operations of his mind, since everything that comes into existence interiorly in man does so in forms which are substances, for anything that does not exist in a substance as its subject is nothing. There is a correspondence of all these things with heaven, as can be confirmed from the section 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 associations are that correspond to a single member, the more perfect heaven becomes. For every perfection in the heavens increases with increase of number. The reason is that all there have one end in view, and look with one accord to that end. That end is the common good; and when it reigns, there is, from the common good, good to each individual, and from the good of each individual, there is good to the whole community. This comes about because the Lord turns all in heaven to Himself (see above, n. 123), and thereby makes it possible for them to be one in Himself. That the unanimity and concord of many, especially from such an origin and held together by such a bond, produces perfection, everyone with a reason at all enlightened can see clearly.

419. I have also been permitted to see the extent of the inhabited and also of the uninhabited heaven; and saw that the extent of the uninhabited heaven was so great that it could not be filled to eternity even if there were many myriads of earths, and as great a multitude of men on each earth as on ours. See the little work on EARTHS IN THE UNIVERSE, n. 168.

420. That heaven is not immense, but is of limited extent, is a conclusion that some have derived from certain passages in the Word understood according to the sense of its letter; for example, where it is said that only the poor are received into heaven, or only the elect, or only those within the Church, and not those outside it, or only those for whom the Lord intercedes; that heaven is closed when it is filled, and that this time is predetermined. But such do not know that heaven is never closed, and that there is not any predetermined time, or any limited number; and that those are called the “elect” who are in a life of good and truth;# and those are called “poor” who are not in the cognitions of good and truth and yet desire them; and such from that desire are also called “hungry”.## Those who have conceived an idea of the small extent of heaven from the Word not understood, believe it to be in one place, where all are gathered together; when, in fact, heaven consists of innumerable societies (see above, n. 41-50). Such also have no other idea than that heaven is granted to everyone from immediate mercy, and thus that there is admission and reception only from favour. They fail to understand that the Lord from mercy leads everyone who receives Him, and that he receives Him who lives in accordance with the laws of Divine order, which are the precepts of love and of faith, and that the mercy that is meant is to be thus led by the Lord from infancy to the last period of life in the world and afterwards to eternity. Let them know, therefore, that every man is born for heaven, and that he who receives heaven in himself in the world, is received and he who does not receive it, is shut out.
# Those are the “elect” who are in a life of good and truth (n. 3755, 3900).
Election and reception into heaven are not from mercy, as that term is understood, but are in accordance with the life (n. 5057, 5058).
There is no immediate mercy of the Lord, but only mediate, that is, to those who live in accordance with His precepts; such the Lord from His mercy leads continually in the world, and afterwards to eternity (n. 8700, 10659).
## By the “poor”, in the Word, those are meant who are spiritually poor, that is, who are ignorant of truth and yet wish to be taught (n. 9209, 9253, 10227).
Such are said to hunger and thirst, which is to desire cognitions of good and of truth, by which there is introduction into the Church and into heaven (n. 4958, 10227).

421. THE WORLD OF SPIRITS AND MAN’S STATE AFTER DEATH

WHAT THE WORLD OF SPIRITS IS

The world of spirits is not heaven, nor is it hell, but it is the intermediate place or state between the two. For to that place man comes at first after death, and then, after a certain time, he is either raised up into heaven or cast down into hell, in accord with his life in the world.

422. The world of spirits is an intermediate place between heaven and hell and also an intermediate state of the man after death. That it is an intermediate place, has been clear to me from the fact that the hells are below it and the heavens above. Also it is in an intermediate state, since, so long as man is in it, he is not yet either in heaven or in hell. The state of heaven with man is the conjunction of good and truth with him; and the state of hell is the conjunction of evil and falsity with him. Whenever good with a man-spirit has been conjoined to truth he comes into heaven, because that conjunction, as has been said, is heaven with him; but whenever evil with a man-spirit is conjoined to falsity he comes into hell, because that conjunction is hell with him. That conjunction is effected in the world of spirits, since man is then in an intermediate state. It is the same thing whether you say the conjunction of the understanding and the will, or the conjunction of truth and good.

423. First let something be said about the conjunction of the understanding and the will, and about its being the same thing as the conjunction of good and truth, since that conjunction is effected in the world of spirits. Man has an understanding and a will. The understanding receives truths and is formed out of them, and the will receives goods and is formed out of them; therefore whatever a man understands and thinks from his understanding he calls true, and whatever a man wills and thinks from his will he calls good. From his understanding man can think and thus perceive both what is true and what is good; and yet he thinks what is true and good from the will only when he wills it and does it. When he wills it and from willing does it, then it is both in his understanding and in his will, consequently in the man. For neither the understanding alone nor the will alone makes the man, but the understanding and will together. Therefore whatever is in both is in the man, and is appropriated to him. That which is in the understanding alone is with man, and yet not in him; it is only a thing of his memory, or a matter of knowledge in his memory about which he can think when in company with others and outside himself, but not in himself, that is, about which he can speak and reason, and can simulate affections and gestures that are in accord with it.

424. That a man can think from the understanding and not at the same time from the will is provided in order that man may be capable of being reformed. For man is reformed by means of truths, and truths pertain to the understanding, as has been said. For as to his will man is born into every evil, and therefore from himself wills good to no one but himself; and he who wills good to himself alone delights in the misfortunes which happen to others, especially when they tend to his own advantage; for his wish is to divert to himself the goods of all others, whether honours or riches, and so far as he succeeds in this he inwardly rejoices. In order that this will may be corrected and reformed, it is granted to a man to be able to understand truths, and to subdue by means of these truths the affections of evil that spring from the will. This is why man can think truths from his understanding, and also speak them and do them. But until man is such that he wills truths and does them from himself, that is, from the heart, he is not able to think truths from his will. When he becomes such whatever things he thinks from his understanding belong to his faith, and whatever things he thinks from his will belong to his love. In consequence, faith and love, like understanding and will, are conjoined with him.

425. To the extent, therefore, that the truths of the understanding and the goods of the will are conjoined, that is, to the extent that a man wills truths and does them from the will, to that extent he has heaven in himself, since the conjunction of good and truth, as has been said above, is heaven. And, on the other hand, just to the extent that the falsities of the understanding and the evils of the will are conjoined, man has hell in himself, since the conjunction of falsity and evil is hell. But so long as the truths of the understanding and the goods of the will are not conjoined, man is in an intermediate state. At the present time nearly every single man is in such a state that he has some knowledge of truths, and from his knowledge and understanding gives some thought to them, and conforms to them either much or little or not at all, or acts contrary to them from a love of evil and consequent false belief. In order, therefore, that man may have either heaven or hell, he is brought after death at first into the world of spirits, and there a conjoining takes place, of good and truth with those who are to be raised up into heaven, and of evil and falsity with those who are to be cast down into hell. For neither in heaven nor in hell is anyone permitted to have a divided mind, that is, to understand one thing and to will another; but everyone must understand what he wills, and will what he understands. Therefore, in heaven, he who wills good understands truth, while in hell he who wills evil understands falsity. So in the intermediate state, with the good falsities are put away, and truths that agree and harmonize with their good are given them; while with the evil truths are put away, and falsities that agree and harmonize with their evil are given them. From these things it is clear what the world of spirits is.

426. In the world of spirits there are vast numbers, because the first meeting of all is there, and all are there examined and prepared. The time of their stay in that world is not fixed. Some merely enter it, and are soon either taken into heaven or are cast down into hell; some remain there only a few weeks, some several years, but not more than thirty. These differences in the time they remain depend on the correspondence or lack of correspondence of man’s interiors with his exteriors. How man is led in that world from one state into another and prepared will be told in what follows.

427. As soon as men after their decease come into the world of spirits the Lord distinguishes them correctly. The evil are at once attached to the infernal society in which they were, as to their ruling love, while in the world; and the good are at once attached to the heavenly society in which they were as to their love, charity and faith, while in the world. But although they are thus distinguished, all who have been friends and acquaintances in the life of the body, especially wives and husbands, and also brothers and sisters, meet and converse together whenever they so desire. I have seen a father talking with six sons, whom he recognized, and have seen many others with their relatives and friends, but because they were of diverse dispositions as a result of life in the world, they were separated after a short time. But those who come from the world of spirits into heaven or into hell, unless they have a like disposition from a like love, no longer see or know each other. The reason that they see each other in the world of spirits, but not in heaven or in hell, is that those who are in the world of spirits are brought into one state after another, like those they experienced in the life of the body; but afterwards, all are brought into a permanent state in accord with their ruling love, and in that state one recognizes another only by similarity of love; for then similarity joins and dissimilarity disjoins (as shown above, n. 41-50).

428. As the world of spirits is an intermediate state between heaven and hell with man, so it is an intermediate place with the hells below and the heavens above. All the hells are shut towards that world, being open only through holes and clefts like those in rocks and through wide openings that are so guarded that no one can come out except by permission, which is granted in cases of urgent necessity (of which hereafter). Heaven, too, is enclosed on all sides; and there is no passage open to any heavenly society except by a narrow way, the entrance to which is also guarded. These outlets and entrances are what are called in the Word the gates and doors of hell and of heaven.

429. The world of spirits appears like a valley between mountains and rocks, with windings and elevations here and there. The gates and doors of the heavenly societies are visible only to those who are prepared for heaven; others cannot find them. There is one entrance from the world of spirits to each heavenly society, opening through a single path which branches out in its ascent into several. The gates and doors of the hells also are visible only to those who are about to enter, to whom they are then opened. When these are opened, gloomy and seemingly sooty caverns are seen tending obliquely downwards to the abyss, where again there are many doors. Through these caverns, nauseous and fetid stenches exhale, from which good spirits flee because they abominate them, but evil spirits seek for them because they delight in them. For as everyone in the world has been delighted with his own evil, so after death he is delighted with the stench to which his evil corresponds. In this respect, the evil may be likened to rapacious birds and beasts, like ravens, wolves, and swine, which fly or run to carrion or dunghills when they scent their stench. I heard a certain spirit crying out loudly as if from inward torture when struck by a breath flowing forth from heaven; but he became tranquil and glad as soon as a breath flowing forth from hell reached him.

430. With every man there are two gates, one that leads to hell and that is open to evils and their falsities; while the other leads to heaven and is open to goods and their truths. Those who are in evil and its falsity have the gate to hell opened to them, and only through chinks from above does something of light from heaven flow into them, and by that inflowing they are able to think, to reason, and to speak; but the gate to heaven is opened to those who are in good and its truth. For there are two ways that lead to the rational mind of man; a higher or internal way through which good and truth from the Lord enter, and a lower or external way through which evil and falsity enter below from hell. The rational mind itself is at the middle point to which the ways tend. Consequently, so far as light from heaven is admitted, man is rational; but so far as it is not admitted he is not rational, however rational he may seem to himself to be. These things have been said to make known the nature of the correspondence of man with heaven and with hell. While man’s rational mind is being formed, it corresponds to the world of spirits, what is above it corresponding to heaven and what is below to hell. With those preparing for heaven, the regions above the rational mind are opened, but those below are closed to the influx of evil and falsity; while with those preparing for hell, the parts below it are opened, and the parts above it are closed to the influx of good and truth. Thus the latter can look only to what is below themselves, that is, to hell; while the former can look only to what is above themselves, that is, to heaven. To look above themselves is to look to the Lord, because He is the common centre to which all things of heaven look; while to look below themselves is to look backwards from the Lord to the opposite centre, to which all things of hell look and tend (see above, n. 123, 124).

431. In the preceding pages, whenever spirits are mentioned those who are in the world of spirits are meant; but when angels are mentioned those who are in heaven are meant.

432. IN RESPECT OF HIS INTERIORS EVERY MAN IS A SPIRIT

Whoever duly considers the subject can know that the body does not think, because it is material, but that the soul, which is spiritual, does. The soul of man, upon the immortality of which many have written, is his spirit, for this as to everything belonging to it is immortal. This also is what thinks in the body, for it is spiritual, and what is spiritual receives what is spiritual and lives spiritually, which is to think and to will. Therefore, all rational life that appears in the body belongs to the soul, and nothing of it to the body; for the body, as said above, is material, and the material, which is the property of the body, is added to and, as it were, almost adjoined to the spirit, in order that the spirit of man may be able to live and perform uses in the natural world, all things of which are material and in themselves devoid of life. And because the material does not live but only the spiritual, it can be established that whatever lives in man is his spirit, and that the body merely serves it, just as what is instrumental serves a moving living force. An instrument is said indeed to act, to move, or to strike; but to believe that these are acts of the instrument, and not of him who acts, moves, or strikes by means of the instrument, is a fallacy.

433. As everything in the body that lives, and that acts and feels from that life, belongs exclusively to the spirit, and nothing of it to the body, it follows that the spirit is the man himself; or what is the same thing, that a man viewed in himself is a spirit and is also in like form. For whatever lives and feels in man is his spirit, and everything in man, from his head to the sole of his foot, lives and feels. In consequence, when the body is separated from its spirit, which is what is called dying, man continues to be a man and to live. I have heard from heaven that some who die, while they are lying upon the bier before they have been resuscitated, think even in their cold body, and do not know but that they are still alive, except that they are unable to move a particle of matter belonging to the body.


434. A man cannot think and will without there being a subject that is a substance out of which and in which he can think and will. Anything that is supposed to come into existence apart from a substantial subject is nothing. This can be known from the fact that a man is unable to see without an organ which is the subject of his sight, or to hear without an organ which is the subject of his hearing. Apart from these organs, sight and hearing are nothing and are not given existence. The same is true of thought, which is an internal sight, and of perception, which is an internal hearing; unless these were in substances and from substances which are organic forms and subjects, they would have no existence at all. From these things it can be confirmed that man’s spirit as well as his body is in a form, and that it is in a human form, and enjoys sensories and senses when separated from the body, the same as when it was in it, and that all the life of the eye and all the life of the ear in a word, all the life of sense that man has, belongs not to his body but to his spirit, which dwells in these organs and in their minutest particulars. This is why spirits see, hear, and feel, as well as men. But after being loosed from the body, they do this not in the natural world, but in the spiritual world. The natural sensation that the spirit had, when it was in the body, it had by means of the material part that was added to it; but even then it also felt spiritually in thinking and willing.

435. All this has been said to convince the rational man that viewed in himself man is a spirit, and that the corporeal part that is added to the spirit to enable it to perform its functions in the natural and material world is not the man, but only an instrument of his spirit. But confirmations from experience are preferable, because rational things are not grasped by many, and by those who have confirmed themselves in what is contrary they are turned into matters of doubt by means of reasonings from the fallacies of the senses. Those who have confirmed themselves in what is contrary are accustomed to think that beasts likewise have life and sensations, and thus have a spiritual part, the same as man has, and yet that part dies with the body. But the spiritual of beasts is not the same quality as is the spiritual of man; for man has what beasts have not, an inmost, into which the Divine inflows, raising man up to Itself, and thereby conjoining man to Itself. Because of this, man, in contrast with beasts, can think about God and about the Divine things of heaven and the Church, and love God from these and in these, and thus be conjoined to Him; and whatever can be conjoined to the Divine cannot be dissipated, but whatever cannot be conjoined to the Divine is dissipated. The inmost that man has, in contrast with beasts, has been treated of above (n. 39), and what was there said is to be here repeated, since it is important to have dispelled the fallacies that have been engendered in the minds of many who, from lack of knowledge and an understanding not opened, are unable to form rational conclusions on the subject. The words are these:

I would mention a certain arcanum respecting the angels of the three heavens, which has not hitherto come into anyone’s mind, because degrees have not been understood (concerning which n. 38). “With every single angel and with every single man there is an inmost or highest degree, or an inmost or highest something, into which the Divine of the Lord first or most closely inflows, and from which it disposes the other interior things that succeed in accordance with the degrees of order with them. This inmost or highest degree may be called the entrance of the Lord to the angel and to the man, and His very Own dwelling-place with them. It is by virtue of this inmost or highest that a man is a man, and is distinguished from the brute animals, which do not have it. It is from this that a man, unlike the animals, is capable, in respect of all his interior things which pertain to his mind (mens) and “animus”, of being raised up by the Lord to Himself, of believing in the Lord, of being moved by love to the Lord, and thereby beholding Him, and of receiving intelligence and wisdom, and speaking from reason. Also it is by virtue of this that he lives to eternity. But what is arranged and provided by the Lord in this inmost does not openly fall into the perception of any angel, because it is above his thought and transcends his wisdom.”

436. That in respect of his interiors man is a spirit, it has been granted to me to know from much experience, which, to employ a common saying, would fill volumes if I were to describe it all. I have talked with spirits as a spirit, and I have talked with them as a man in the body; and when I talked with them as a spirit they did not know otherwise than that I myself was a spirit and in a human form as they were. Thus did my interiors appear before them, for when I talked with them as a spirit my material body was not seen.

437. That in respect of his interiors man is a spirit can be confirmed from the fact that after his separation from the body, which takes place when he dies, man goes on living as a man just as before. That I might be convinced of this it was granted to me to talk with nearly everyone I had ever known in their life in the body; with some for hours, with some for weeks and months and with some for years, and this chiefly that I might be sure of it and might testify to it.

438. To this may be added that every man in respect of his spirit, even while he is living in the body, is in some society with spirits, although he does not know it, if a good man he is by means of spirits in some angelic society, if an evil man in some infernal society; and after death he comes into that same society. This has been often told and shown to those who after death have come among spirits. Man, to be sure, does not appear in that society as a spirit while he is living in the world, for the reason that he then thinks naturally; but those who are thinking abstractly from the body, because they are then in the spirit, sometimes appear in their own society; and when seen they are easily distinguished from the spirits there, for they go about meditating and in silence, not looking at others, and apparently not seeing them; and as soon as any spirit speaks to them they vanish.

439. To make clear that man in respect of his interiors is a spirit, I wish to relate from experience what happens when man is withdrawn from the body, and what it is to be carried away by the spirit to another place.

440. As regards the first, namely, withdrawal from the body, it happens thus. Man is brought into a certain state that is mid-way between sleeping and waking, and when in that state he seems to himself to be wide awake; all the senses are as perfectly awake as in the completest bodily wakefulness, not only the sight and the hearing, but what is wonderful, the sense of touch also, which is then more exquisite than is ever possible when the body is awake. In this state, spirits and angels have been seen to the very life, and have been heard, and what is wonderful, have been touched, with almost nothing of the body intervening. This is the state that is called being withdrawn from the body, and not knowing whether one is in the body or out of it. I have been admitted into this state only three or four times, that I might know what it is, and might know that spirits and angels enjoy every sense, and that man does also in respect of his spirit when he is withdrawn from the body.

aRef Ezek@3 @12 S0′ aRef 1Ki@18 @12 S0′ aRef Luke@2 @27 S0′ 441. As regards the second, being carried away by the spirit to another place, I have been shown by living experience what it is, and how it is done, but only two or three times. I wish to relate a single instance. Walking through the streets of a city and through fields, talking at the same time with spirits, I did not know otherwise than that I was fully awake, and in possession of my usual sight. Thus I walked on without going astray, and all the while with clear vision, seeing groves, rivers, palaces, houses, men, and other objects. But after walking thus for some hours, suddenly I saw with my bodily eyes, and noted that I was in another place. Being greatly astonished I perceived that I had been in the same state as those who were said to have been led away by the spirit into another place. For in this state there is no reflection upon the distance, even though it be many miles, nor any reflection upon the time, though it be many hours or days, neither is there any feeling of fatigue; and one is led unerringly through ways of which he himself is ignorant, even to the destined place.

442. But these two states of man, which are his states when he is in his interiors, or what is the same, when he is in the spirit, are extraordinary; but as they are states known about in the Church, they were exhibited to me only that I might know what they are. But it has been granted to me now for many years to speak with spirits and to be with them as one of them, even in full wakefulness of the body.

443. That in respect of his interiors man is a spirit can be further confirmed by the things said and shown above (n. 311-317), where it is explained that heaven and hell are from the human race.

444. That man is a spirit in respect of his interiors means in respect of the things pertaining to his thought and will, for these are the interiors themselves that make man to be man, and such a man as he is in respect of these interiors.

445. THE RESUSCITATION OF MAN FROM THE DEAD AND HIS ENTRANCE INTO ETERNAL LIFE

When the body is no longer able to perform its functions in the natural world corresponding to the thoughts and affections of his spirit which he has from the spiritual world, then man is said to die. This takes place when the respiration of the lungs and the beatings of the heart cease. But yet the man does not die; he is merely separated from the corporeal part that was of use to him in the world, for the man himself lives: It is said that the man himself lives, since man is not a man because of his body but because of his spirit, for it is the spirit in man that thinks, and thought with affection makes man. Hence it is clear that the man when he dies merely passes from one world into another. And this is why in the Word in its internal sense “death” signifies resurrection and continuation of life.#
# In the Word “death” signifies resurrection, for when man dies his life still goes on (n. 3498, 3505, 4618, 4621, 6036, 6221).

446. There is an inmost communication of the spirit with the breathing and with the beating of the heart, the spirit’s thought communicating with the breathing, and its affection, which is of love, with the heart;# consequently, when these two motions cease in the body there is at once a separation. These two motions, namely, the respiration of the lungs and the beating of the heart, are the very bonds on the sundering of which the spirit is left to itself; and the body, being then deprived of the life of its spirit, grows cold and begins to decay. This inmost communication of the spirit of man is with the respiration and with the heart, because on these all vital motions depend, not only in general but in every part.##
# The heart corresponds to the will, thus to the affection which belongs to the love, while the respiration of the lungs corresponds to the understanding, thus to the thought (n. 3888).
From this the “heart” in the Word signifies the will and love (n. 7542, 9050, 10336).
The “soul” signifies understanding, faith, and truth; therefore “from the soul and from the heart” signifies what is from the understanding, faith, and truth, and what is from the will, love, and good (n. 2930, 9050).
The correspondence of the heart and lungs with the Grand Man, or heaven (n. 3883-3895).
## The beating of the heart and the respiration of the lungs reign in the body throughout, and flow mutually into every part (n. 3887, 3889, 3890).

447. After the separation, the spirit of man continues in the body for a short time, but only until the heart’s action has wholly ceased, which happens variously in accord with the diseased condition from which a man dies, with some the motion of the heart continuing for some time, with others not so long. As soon as this motion ceases the man is resuscitated; but this is done by the Lord alone. Resuscitation means the drawing forth of the spirit from the body, and its introduction into the spiritual world this is commonly called the resurrection. The spirit is not separated from the body until the motion of the heart has ceased, for the reason that the heart corresponds to the affection that is of the love, which is the very life of man, for it is from love that everyone has vital heat;# consequently, as long as this conjunction continues, there is a correspondence, and thereby the life of the spirit in the body.
# Love is the being (esse) of the life of man (n. 5002).
Love is spiritual heat, and therefore the very vital itself of man (n. 1589, 2146, 3338, 4906, 7081-7086, 9954, 10740).
Affection is a continuation of love (n. 3938).

448. How this resuscitation is effected has both been told to me and shown to me in living experience. The actual experience was granted to me that I might know fully how it happens.

449. As to the senses of the body I was brought into a state of insensibility, thus nearly into the state of the dying, but with the interior life and thought remaining unimpaired, in order that I might perceive and retain in the memory the things that happened to me, and that happen to those who are resuscitated from the dead. I perceived that the respiration of the body was almost wholly taken away; but the interior respiration of the spirit went on in connection with a slight and tacit respiration of the body. Then at first a communication of the pulse of the heart with the celestial kingdom was established, because that kingdom corresponds to the heart in man.# Angels from that kingdom were seen, some at a distance, and two sitting near my head. Thus all my own affection was taken away although thought and perception continued. [2] I was in this state for some hours. Then the spirits who were around me withdrew, supposing that I was dead; and an aromatic odour like that of an embalmed body was perceived, for when the celestial angels are present everything pertaining to the corpse is perceived as aromatic, and when spirits perceive this they cannot approach; and in this way evil spirits are kept away from man’s spirit when he is being introduced into eternal life. The angels seated at my head were silent, merely sharing their thoughts with mine; and when their thoughts are received, the angels know that the spirit of man is in a state in which it can be drawn forth from the body. This sharing of their thoughts was effected by looking into my face, for in this way in heaven thoughts are shared. [3] As thought and perception remained with me, that I might know and remember how resuscitation is effected, I perceived that the angels first tried to ascertain what my thought was, whether it was like the thought of those who are dying, which is usually about eternal life; also that they wished to keep my mind in that thought. Afterwards, I was told that the spirit of man is held in its last thought when the body expires, until it returns to the thoughts that are from its general or ruling affection in the world. Especially was I permitted to see and feel that there was a pulling and drawing forth, as it were, of the interiors of my mind, thus of my spirit, from the body; and I was told that this is from the Lord, and that the resurrection is thus effected.
# The heart corresponds to the Lord’s celestial kingdom, the lungs to His spiritual kingdom (n. 3635, 3886, 3887).

450. The celestial angels who are with the one who is resuscitated do not withdraw from him, because they love everyone; but when the spirit is such that he can no longer be associated with celestial angels, he longs to get away from them. When this takes place, angels from the Lord’s spiritual kingdom come, through whom is given the use of light; for before this he saw nothing, but merely thought. I was also shown how this happens. The angels appeared to roll off, as it were, a coat from the left eye towards the bridge of the nose, that the eye might be opened and be enabled to see. This is only an appearance, but to the spirit it seemed to be really done. When the coat thus seems to have been rolled off there is a slight sense of light, but very dim, like what is seen through the eyelids on first awakening from sleep. To me this dim light took on a heavenly hue, but I was told afterwards that the colour varies. Then something is felt to be gently rolled off from the face, and when this is done spiritual thought is induced. This rolling off from the face is also an appearance, which represents the spirit’s passing from natural thought into spiritual thought. The angels are extremely careful that only such ideas as savour of love shall proceed from the one resuscitated. They now tell him that he is a spirit. When he has come into the enjoyment of light, the spiritual angels render to the new spirit every service he can possibly desire in that state, and teach him about the things of the other life so far as he can comprehend them. But if he has no wish to be taught, the spirit longs to get away from the company of the angels. Nevertheless, the angels do not withdraw from him, but he separates himself from them; for the angels love everyone, and desire nothing so much as to render service, to teach, and to lead into heaven; this constitutes their highest delight. When the spirit has thus withdrawn, he is received by good spirits, and as long as he continues in their company everything possible is done for him. But if he had lived such a life in the world as would prevent his enjoying the company of the good, he longs to get away from them, and this experience is repeated until he comes into association with such as are in entire harmony with his life in the world; and with such he finds his own life, and what is surprising, he then leads a life like that which he led in the world.

451. This opening state of man’s life after death lasts only a few days. How he is afterwards led from one state to another, and finally either into heaven or into hell, will be told in the things that follow. This, too, I have been permitted to know by much experience.

452. I have talked with some on the third day after their decease, when the things described above (n. 449, 450) took place. I also spoke with three whom I had known in the world, to whom I mentioned that arrangements were now being made for burying their bodies; I said, “for burying them”; on hearing which they were smitten with a kind of surprise, saying that they were alive, and that the thing that had served them in the world was what was being buried. Afterwards they wondered greatly that they had not believed in such a life after death while they lived in the body, and especially that scarcely any within the Church so believed. Those who, in the world, have not believed in any life of the soul after the life of the body are greatly ashamed when they find themselves to be alive. But those who have confirmed themselves in that disbelief seek association with their like, and are separated from those who have had faith. Such are for the most part attached to some infernal society, because they have also denied the Divine and have despised the truths of the Church. For so far as anyone confirms himself against the eternal life of his soul he confirms himself also against whatever pertains to heaven and the Church.

453. MAN AFTER DEATH IS IN A COMPLETE HUMAN FORM

It can be confirmed from things already shown in several previous sections that the form of the spirit of man is the human form, that is, that the spirit is a man even in form, especially where it is shown that every angel is in a complete human form (n. 73-77); that in respect of his interiors every man is a spirit (n. 432-444); and that the angels in heaven are from the human race (n. 311-317). [2] This can be seen still more clearly from the fact that it is by virtue of his spirit, and not by virtue of his body, that man is a man, and that the corporeal form is added to the spirit in accordance with the spirit’s form, and not the reverse, for it is in accordance with its own form that the spirit is clothed with a body. Consequently, the spirit of man acts into every part of the body, even the minutest, insomuch that if any part is not actuated by the spirit, or the spirit is not active in it, it does not live. Anyone can know that this is true from this fact alone, that thought and will actuate all things and each thing of the body with such entire command that everything concurs, and anything that does not concur is not a part of the body, but is cast out as something without life; and thought and will belong, not to the body, but to the spirit of man. [3] A spirit is not visible in the human form to man after it has been loosed from the body, nor does he see the spirit in another man, because the body’s organ of sight, or its eye, so far as it sees in the world, is a material organ, and what is material can see only what is material, while what is spiritual sees what is spiritual. When, therefore, the material part of the eye becomes darkened and is deprived of its co-operation with the spiritual, then the spirits appear in their own form, which is the human form, not only the spirits who are in the spiritual world, but also the spirit of another man while it is yet in its body.

454. The form of the spirit is the human form because man in respect of his spirit has been created into the form of heaven, for all things of heaven and of the order of heaven have been brought together in the things that constitute the mind of man;# and from this comes his capacity to receive intelligence and wisdom. Whether you say the capacity to receive intelligence and wisdom or the capacity to receive heaven, it is the same thing, as can be confirmed from the things shown about the light and heat of heaven (n. 126-140); the form of heaven (n. 200-212); the wisdom of angels (n. 265-275); and in the section that the form of heaven as a whole and in part resembles a single man (n. 59-77); and this by virtue of the Lord’s Divine Human, from which is heaven and its form (n. 78-86).
# Man is the being into whom are brought together all things of Divine order, and by creation he is Divine order in form (n. 4219, 4222, 4223, 4523, 4524, 5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472).
So far as a man lives in accordance with Divine order he is seen in the other life as a man, complete and beautiful (n. 4839, 6605, 6626).

455. Those things which have now been said can be understood by the rational man, for he can see it from the connection of causes and from truths in their order. But it is not understood by a man who is not rational, and for several reasons, the chief of which is that he has no desire to understand them because they are opposed to his falsities which make his truths; and he, who is unwilling to understand for this reason, has closed to his rational, the way to heaven, although that way can still be opened if only the will does not resist (see above, n. 424). That man is able to understand truths and be rational whenever he so wishes has been shown to me by much experience. Evil spirits who have become irrational in the world by rejecting the Divine and the truths of the Church, and confirming themselves against them, have quite often been turned by Divine power towards those who were in the light of truth, and they have then comprehended all things as the angels do, and have acknowledged them to be true, and also that they comprehended them all. But the moment these spirits relapsed into themselves, and turned back to the love of their will, they understood nothing and affirmed the opposite. [2] I have even heard certain dwellers in hell say that they knew and perceived that which they did to be evil and that which they thought to be false, but that they were unable to resist the delight of their love, that is, their will, and that it is their will that drives their thought to see evil as good and falsity as truth. Hence, it was clear that those who are in falsity from evil can understand and therefore be rational, but have no wish to do so; and they have no wish for the reason that they have loved falsities more than truths, because these agreed with the evils in which they were. To love and to will is the same thing, for what a man wills he loves, and what he loves he wills. [3] Because the state of men is such that they are able to understand truths if they wish to, I have been permitted to confirm spiritual truths, which are truths of heaven and the Church, even by reasonings, and this in order that the falsities by which the rational in many has been closed up may be dispersed by reasonings, and thus the eye may perhaps in some degree be opened; for to confirm spiritual truths by rational truths is permitted to all who are in truths. Who could ever understand the Word from the sense of its letter, unless he saw the truths there from an enlightened rational? Is not this the source of so many heresies from the same Word?#
# The truths of doctrine of the Church derived from the Word must be the starting-point, and these must first be acknowledged, and afterwards it is permissible to consult knowledges (n. 6047).
Thus it is permissible for those who are in an affirmative state towards the truths of faith to confirm them rationally by knowledges, but it is not permissible for those who are in a negative state (n. 2568, 2588, 4760, 6047).
It is in accordance with Divine order to enter rationally from spiritual truths into knowledges, which are natural truths, but not to enter from the latter into the former, because spiritual influx into natural things is possible, but not natural or physical influx into spiritual things (n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9109, 9110).

456. That the spirit of man, when it has been loosed from the body, is still a man and in a like form, has been proved to me by the daily experience of many years; for, a thousand times I have seen such and have heard them and talked with them even about this fact, that men in the world do not believe them to be men, and that those who do believe this are regarded by the learned as simple. Spirits are grieved at heart that such ignorance still persists in the world, and above all within the Church. [2] But this belief they said had emanated chiefly from the learned, who had thought about the soul from the corporeal sensual; and from such ideas the only conception they formed of the soul was as being mere thought; and when this is regarded apart from any subject in and from which it exists, it is merely a fleeting breath of pure ether that must needs be dissipated when the body dies. But as the Church believes from the Word in the immortality of the soul, they are compelled to ascribe to it something vital, such as pertains to thought, but they deny to it anything of sense, such as man possesses, until it has again been joined to the body. On this opinion, the doctrine in regard to the resurrection is based, with the belief that the soul and body will be joined again when the last judgment comes. For this reason, when anyone thinks about the soul in accordance with this doctrine and these conjectures, he cannot at all grasp the fact that it is a spirit, and in a human form. And still further, scarcely anyone at this day knows what the spiritual is, and still less that spiritual beings, as all spirits and angels are, have any human form. [3] Consequently, nearly all who come from the world are greatly surprised that they are alive, and are as much men as before, that they see, hear, and speak, and that their body enjoys the sense of touch as before, with no difference whatever (see above, n. 74). And when they cease to be astonished at themselves, then they are astonished that the Church should know nothing about this state of men after death, thus nothing about heaven and hell, when in fact all who have ever lived in the world are in the other life and live as men. And as they wondered also why this had not been disclosed to man by visions, being an essential of the faith of the Church, they were told from heaven that although this might have been done, since nothing is easier when it is the Lord’s good pleasure, yet those who have confirmed themselves in the opposite falsities would not believe even if they themselves should behold it; also that there is danger in confirming anything by visions with men who are in falsities, for they would then first believe and afterwards deny, and thus would profane the truth itself, for it is profanation to believe and then to deny; and those who profane truths are cast down into the lowest and most grievous of all the hells.# sRef Luke@16 @31 S4′ sRef Luke@16 @30 S4′ sRef John@12 @40 S4′ sRef Luke@16 @29 S4′ [4] This danger is what is meant by the Lord’s words:

He hath blinded their eyes and hardened their hearts lest they should see with their eyes, and understand with their heart, and should turn and I should heal them. John xii. 40.

And that those who are in falsities would not believe [even if visions were given] is meant by these words:

Abraham said to the rich man in hell, They have Moses and the Prophets, let them hear them. But he said, Nay, father Abraham, but if one came to them from the dead they would be converted. But Abraham said to him, If they hear not Moses and the Prophets, neither will they believe though one should rise from the dead. Luke xvi. 29-31.
# Profanation is the mixing of good and evil and of truth and falsity in man (n. 6348).
Only those can profane truth and good, or the holy things of the Word and the Church, who first acknowledge them, and still more who live according to them, and who afterwards recede from the belief and reject it, and live for themselves and the world (n. 593, 1008, 1010, 1059, 3398, 3399, 3898, 4289, 4601, 10284, 10287).
If man after repentance of heart relapses to former evils, he profanes, and his latter state is then worse than his former (n. 8394).
Those who have not acknowledged holy things, still less those who have no knowledge of them, cannot profane them (n. 1008, 10l0, 1059, 9188, 10284).
The heathen who are out of the Church and do not have the Word cannot profane it (n. 1327, 5328, 2051, 2284).
On this account interior truths were not disclosed to the Jews, for if they had been disclosed and acknowledged, they would have profaned them (n. 3398, 4289, 6963).
The lot of profaners in the other life is the worst of all, because not only the good and truth they have acknowledged, but also their evil and falsity remain, and as these cling together, the life is rent asunder (n. 571, 582, 6348).
Consequently most careful provision is made by the Lord to prevent profanation (n. 2426, 10287).

457. When the spirit of man first enters the world of spirits, which takes place shortly after his resuscitation, as described above, his face and his tone of voice resemble those he had in the world, because he is then in the state of his exteriors, and his interiors are not as yet uncovered. This is man’s first state after death. But subsequently his face is changed, and becomes entirely different, resembling his ruling affection or ruling love, in conformity with which the interiors of his mind had been while he was in the world and his spirit while it was in the body. For the face of a man’s spirit differs greatly from the face of his body. The face of his body is from his parents, but the face of his spirit is from his affection, and is an image of it. The spirit comes into this affection after life in the body, and then exterior things are done away with and interior things are uncovered. This is man’s second* state. I have seen some who have recently arrived from the world, and have recognized them from their face and speech; but seeing them afterwards I did not recognize them. Those who had been in good affections appeared with beautiful faces; but those who had been in evil affections with misshapen faces; for man’s spirit, viewed in itself, is nothing but his affection; and the face is its outward form. Another reason why faces are changed is that in the other life no one is permitted to counterfeit affections that are not his own, and thus assume looks that are contrary to his love. All in the other life are brought into such a state as to speak as they think, and to manifest in their looks and gestures the inclinations of their will. And because of this the faces of all become forms and images of their affections; and in consequence all who have known each other in the world know each other in the world of spirits, but not in heaven nor in hell (as has been said above, n. 427).#
# The face is so formed as to correspond with the interiors (n. 4791-4805, 5695).
The correspondence of the face and its expressions with the affections of the mind (n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306).
With the angels of heaven the face makes one with the interiors that belong to the mind (n. 4796-4799, 5695, 8250).
Therefore in the Word the face signifies the interiors that belong to the mind, that is, to the affection and thought (n. 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546).
In what manner the influx from the brain into the face has been changed in process of time and with it the face itself as regards its correspondence with the interiors (n. 4326, 8250).

* 1st Latin Edition: Tertius.
Standard Edition 1920 reads “third”.
American Standard Edition 1946 reads “second”. Editor.

458. The faces of hypocrites are changed later than those of others, because by practice they had formed a habit of so managing their interiors as to imitate good affections; consequently, for a long time they appear not unbeautiful. But as that which they had assumed is gradually put off; and the interiors of the mind are brought into accord with the form of their affections, they become after a while more misshapen than others. Hypocrites are such as have been accustomed to talk like angels, but interiorly have acknowledged nature alone and not the Divine, and have therefore denied the things of the Church and of heaven.

459. It is to be known that everyone’s human form after death is the more beautiful in proportion as he has more interiorly loved Divine truths and lived according to them; for everyone’s interiors are opened and formed in accordance with his love and life; therefore the more interior the affection is, the more like heaven it is, and in consequence the more beautiful the face is. This is why the angels in the inmost heaven are the most beautiful, for they are forms of celestial love. But those who have loved Divine truths more exteriorly, and thus have lived in accordance with them in a more external way, are less beautiful; for exterior affections only shine forth from their faces; and through these no interior heavenly love shines, consequently nothing of the form of heaven as it is in itself. There is seen in the faces of such, something comparatively obscure, not vivified by anything of interior life shining through it. In a word, all perfection increases towards interiors and decreases towards exteriors, and as perfection increases and decreases so does beauty. I have seen angelic faces of the third heaven of such radiance that no painter with all his art could possibly give any such light to his colours as to equal a thousandth part of the brightness and life that shone forth from their countenances. But the faces of the angels of the lowest heaven may in some measure be equalled.

460. In conclusion, I would mention a certain arcanum hitherto unknown to anyone, namely, that every good and truth that goes forth from the Lord and makes heaven is in the human form; and this not only as a whole and in what is greatest, but also in every part and in what is least; also that this form affects everyone who receives good and truth from the Lord, and causes everyone who is in heaven to be in the human form in accordance with the reception. It is in consequence of this that heaven is like itself in general and in particular, and that the human form is the form of the whole, of every society, and of every angel (as has been shown in the four sections from n. 59 to 86); to which this must be added, that it is the form of the least things of thought derived from heavenly love with the angels. This arcanum, however, falls with difficulty into the understanding of any man, but clearly into the understanding of angels, because they are in the light of heaven.

461. AFTER DEATH MAN IS POSSESSED OF EVERY SENSE, AND OF ALL THE MEMORY, THOUGHT, AND AFFECTION THAT HE HAD IN THE WORLD, LEAVING NOTHING BEHIND EXCEPT HIS EARTHLY BODY

It has been proved to me by manifold experience that when man passes from the natural world into the spiritual, as he does when he dies, he carries with him all his things, that is, those things that belong to him as a man, except his earthly body. For when man enters the spiritual world or the life after death, he is in a body as he was in the world, with no apparent difference, since he neither sees nor feels any difference. But his body is spiritual, and thus separated or purified from all that is earthly; and when what is spiritual touches and sees what is spiritual, it is just the same as when what is natural touches and sees what is natural. So when a man has become a spirit he does not know otherwise than that he is in his own body in which he had been in the world and thus does not know that he has died. [2] Moreover, the spirit man rejoices in every sense, both external and internal, that he enjoyed in the world; he sees as before, he hears and speaks as before, smells and tastes, and when touched, he feels the touch as before; he also strives, desires, longs for, thinks, reflects, is affected, loves, wills, as before; and one who is delighted with studies, reads and writes as before. In a word, when a man passes from one life into the other, or from one world into the other, it is like passing from one place into another, carrying with him all things that he possesses in himself as a man; so that it cannot be said that after death, which is only the death of the earthly body, the man will have lost anything of his own. [3] Furthermore, he carries with him his natural memory, retaining everything whatever that he has heard, seen, read, learned, or thought in the world from earliest infancy even to the end of life; although the natural objects that are in the memory, since they cannot be reproduced in the spiritual world, are at rest, just as they are with a man when he is not thinking from them. Nevertheless, they are reproduced when it pleases the Lord. But more will be said presently about this memory and its state after death. A sensual man finds it impossible to believe that such is the state of man after death, because he cannot comprehend it; for a sensual man must needs think naturally even about spiritual things; therefore, anything that does not appeal to his senses, that is, that he does not see with his bodily eyes and touch with his hands (as is said of Thomas, John xx. 25, 27, 29) he denies that it is. (What the sensual man is may be seen above, n. 267 and notes.)

sRef Luke@12 @3 S0′ sRef Luke@12 @2 S0′ 462. [a] And yet there is a great distinction between man’s life in the spiritual world and his life in the natural world, in regard both to his external senses and their affections and his internal senses and their affections. Those who are in heaven have more exquisite senses, that is, a keener sight and hearing, and also think more wisely than when they were in the world; for they see from the light of heaven, which surpasses by many degrees the light of the world (see above, n. 126); and they hear by means of a spiritual atmosphere, which likewise surpasses by many degrees the earthly atmosphere (n. 235). The difference in respect of the external senses is like the difference between a clear [sky] and a dark cloud in the world, or between noonday light and evening shade. For the light of heaven, since it is Divine Truth, enables the eyes of angels to perceive and distinguish the most minute things. [2] Moreover, their external sight corresponds to their internal sight or understanding; for with angels one sight so flows into the other as to act as one with it; and this gives them their great keenness of vision. In like manner, their hearing corresponds to their perception, which pertains both to the understanding and to the will, and in consequence they perceive in the tone and words of one speaking the most minute things of his affection and thought; in the tone the things pertaining to his affection, and in the words the things pertaining to his thought (see above, n. 234-245). But the rest of the senses with the angels are less exquisite than the senses of seeing and hearing, for the reason that seeing and hearing serve their intelligence and wisdom, but the rest do not; and if the other senses were equally exquisite they would detract from the light and joy of their wisdom, and would let in the delight of pleasures pertain to various appetites and to the body; and so far as these prevail they obscure and weaken the understanding. This takes place in the world, with men who become gross and stupid as regards spiritual truths so far as they are indulgent to the sense of taste and the allurements of the sense of bodily touch. [3] From the things already said and shown in the section on the wisdom of the angels of heaven (n. 265-275), it can be confirmed that the interior senses also of the angels of heaven, which pertain to their thought and affection, are more exquisite and perfect than the senses they had in the world. But as regards the state of those who are in hell as compared with the state of those in the world, there is also a great distinction, for as great as is the perfection and excellence of the external and internal senses with the angels in heaven, with those who are in hell the imperfection is equally great. But the state of these will be treated of hereafter.

462. [b] That when a man leaves the world he takes with him all his memory has been shown to me in many ways, and many of the things I have seen and heard are worthy of mention, some of which I wish to relate in order. There were some who denied their crimes and villainies which they had perpetrated in the world; and in consequence, that they might not be believed guiltless, all their deeds were disclosed and reviewed from their memory in order, from their earliest to their latest years; these were chiefly adulteries and whoredoms. [2] There were some who had deceived others by wicked arts and had committed thefts. The deceits and thefts of these were also enumerated in detail, many of which had been known to scarcely any in the world except themselves. These deeds they confessed, because they were plainly set forth, with every thought, intention, pleasure and fear which occupied their minds at the time. [3] There were others who had accepted bribes, and had rendered venal judgments, who were similarly explored from their memory, and from it everything they had done from the beginning to the end of their office was reviewed. Every detail in regard to what and how much they had received, as well as the time, and their state of mind and intention, were brought to their recollection and made visibly clear to the number of many hundreds. This was done with several, and what is wonderful, in some cases their memorandum-books, in which they had recorded these things, were opened and read before them page by page. [4] Others who had enticed maidens to shame or had violated chastity were called to a like judgment; and the details of their crimes were drawn forth from their memory and reviewed. The very faces of the maidens and women were also exhibited as if present, with the places, words and intentions, and this as unexpectedly as when an apparition is seen. Sometimes these manifestations lasted for hours. [5] There was one who had made light of slandering others; and I heard his slanders recounted in order, and his defamations, with the very words, and the persons about whom and before whom they were uttered; all of which were produced and presented to the very life, although while he lived in the world he had most carefully concealed everything. [6] There was one who had deprived a relative of his inheritance under a fraudulent pretext, and he was in like manner convicted and judged; and what is wonderful, the letters and papers that passed between them were read in my hearing, and it was said that not a word was lacking. [7] The same person shortly before his death had also secretly poisoned his neighbour. This was disclosed in this way. He appeared to be digging a trench under his feet, from which a man came forth as out of a grave, and cried out to him, “What have you done to me?” Then everything was revealed, how the poisoner had talked with him in a friendly manner, and had held out the cup, also what he thought beforehand, and what happened afterwards. When all this had been disclosed he was sentenced to hell. [8] In a word, to each evil spirit all his evils, villainies, robberies, artifices, and deceits are made clear, and are brought forth from the very memory of them, and his guilt is fully established; nor is there any possible room for denial, because all the circumstances are exhibited together. Moreover, I have learned from someone’s memory, when it was seen and inspected by angels, what his thoughts had been for a month, one day after another, and this without mistake, the thoughts being recalled just as they arose from day to day. [9] From these examples it can be established that man carries with him all of his memory, and that nothing can be so concealed in the world as not to be disclosed after death, which is done in the company of many, according to the Lord’s words:

There is nothing concealed that shall not be uncovered, and nothing
secret that shall not be known; therefore what ye have spoken in the dark shall be heard in the light and what ye have spoken in the ear shall be proclaimed on the housetops. Luke xii. 2, 3.

463. In disclosing his acts to a man after death, the angels to whom the office of searching is given then look into his face, and their search extends through the whole body, beginning with the fingers of one hand, and the other, and thus proceeding through the whole. As I wondered at this the reason was given, namely, that as the single things of the thought and will have been inscribed on the brain, for their beginnings are there, so have they likewise been inscribed on the whole body, since all things of the thought and the will extend from their beginnings and there terminate as in their ultimates; and this is why the things that are inscribed on the memory from the will and consequent thought are inscribed not only on the brain, but also upon the whole man, and there, come into existence in order in accordance with the order of the parts of the body. It was thus made clear that man as a whole is such as he is in his will and its thought, even to the extent that an evil man is his own evil, and a good man his own good.# From these things it can also be confirmed what is meant by the book of man’s life spoken of in the Word, namely, that all things that he has done and all things that he has thought are inscribed on the whole man, and when they are called forth from the memory they appear as if read in a book, and when the spirit is viewed in the light of heaven, they appear as in an image. To all this I would add something remarkable in regard to the continuance of the memory after death, by which I was assured that not only things in general but also the minutest particulars that have entered the memory remain and are never obliterated. I saw books there containing writings as in the world, and was told that they were from the memory of those who wrote, and that there was not a single word lacking in them that was in a book written by the same person in the world; and thus all the minutest particulars might be drawn from one’s memory, even those that he had forgotten in the world. The reason also was disclosed, namely, that man has an external and an internal memory, an external memory belonging to his natural man, and an internal memory belonging to his spiritual man; and that every least thing that a man has thought, willed, spoken, done or even heard and seen is inscribed on his internal or spiritual memory;## and that the things there are never erased, since they ate also inscribed on the spirit itself and on the members of its body, as has been said above; and that the spirit is thus formed in accordance with the thoughts and acts of its will. I know that these things seem to be a paradox, and are therefore believed with difficulty, but yet they are true. Let no one believe, then, that there is anything that a man has ever thought in himself or done in secret that can be concealed after death; but let him believe that all things and each single thing are then laid open as clear as day.
# A good man, spirit, or angel, is his own good and his own truth, that is, he is wholly such as his good and truth are (n. 10298, 10367).
This is because good is what makes the will, and truth the understanding; and the will and understanding make everything of life in man, spirit, or angel (n. 3332, 3623, 6065).
It is the same thing to say that a man, spirit, or angel is his own love (n. 6872, 10177, 10284).
## Man has two memories, an exterior and an interior, or a natural and a spiritual memory (n. 2469-2494).
Man does not know that he has an interior memory (n. 2470, 2471). How far the interior memory surpasses the exterior (n. 2473).
The things contained in the exterior memory are in the light of the world, but the things contained in the interior are in the light of heaven (n. 5212).
It is from the interior memory that man is able to think and speak intellectually and rationally (n. 9394).
All things and each thing that a man has thought, spoken, and done, and that he has seen and heard, are inscribed on the interior memory (n. 2474, 7398).
That memory is the book of his life (n. 2474, 9386, 9841, 10505).
In the interior memory are the truths that have been made truths of faith, and the goods that have been made goods of love (n. 5212, 8067).
Those things that have become matters of habit and have come to be things of the life, and have thus disappeared from the exterior memory, are in the interior memory (n. 9394, 9723, 9841).
Spirits and angels speak from the interior memory and consequently have a universal language (n. 2472, 2476, 2490, 2493).
The languages of the world belong to the exterior memory (n. 2472, 2476).

464. Although the external or natural memory remains in man after death, the merely natural things in it are not reproduced in the other life, but the spiritual things adjoined to the natural by correspondences; but when these are present to the sight they appear in exactly the same form as they had in the natural world; for all things seen in the heavens have just the same appearance as in the world, although in their essence they are not natural but spiritual (as may be seen in the section on Representatives and Appearances in Heaven, n. 170-176). [2] But the external or natural memory in respect of the things in it that are derived from the material, and from time and space, and from other properties of nature, is not serviceable to the spirit in the way that it was serviceable to it in the world, for whenever man thinks in the world from his external sensual, and not at the same time from his internal or intellectual sensual, he thinks naturally and not spiritually; but in the other life when he is a spirit in the spiritual world he does not think naturally but spiritually. To think spiritually is to think intellectually or rationally. For this reason the external or natural memory, as to those things that are material, is then quiescent, and only those things that man has imbibed in the world by means of material things, and has made rational, come into use. The external memory becomes quiescent as to those things that are material, because these cannot then be reproduced, for spirits and angels speak from those affections and consequent thoughts that are of their minds, and are therefore unable to give expression to things that do not square with their affections and thoughts, as can be confirmed in the things said about the speech of angels in heaven and their speech with man (n. 234-257). [3] Because of this, man after death is rational, not in the degree that he was skilled in languages and sciences in the world, but in the degree in which he became rational by means of these. I have talked with many who were believed in the world to be learned because they were acquainted with ancient languages, such as Hebrew, Greek, and Latin, but had not cultivated their rational by what is written in those languages. Some of them were seen to be just as simple as those who knew nothing of those languages, and some even stupid, and yet they retained the conceit of being wiser than others. [4] I have talked with some who had believed in the world that man is wise in the measure of the contents of his memory, and who had stored up many things in the memory, speaking almost solely from the memory, and therefore not from themselves but from others, and they had perfected nothing rational by means of the things in the memory. Some of these were stupid and some foolish, not in the least comprehending whether any truth is true or not, and seizing upon all falsities that are passed off for truths by those who called themselves learned; for from themselves they are unable to see anything, whether it is true or not, and consequently are unable to see anything rationally when listening to others. [5] I have also talked with some who had written much in the world on scientific subjects of every kind, and had thereby acquired a worldwide reputation for learning. Some of these, indeed, had the ability to reason whether truths are true or not; and some, when they had turned to those who were in the light of truth, had some comprehension that they were true, but still had no wish to comprehend them, and therefore when they were in their own falsities, and thus in themselves, denied them. Some had no more wisdom than the unlearned, common people. Thus, one differed from the other according as he had cultivated his rational faculty by means of the knowledges he had written about or copied. But those who were opposed to the truths of the Church, and who thought from knowledges and confirmed themselves thereby in falsities, did not cultivate their rational, but cultivated only the faculty of reasoning, which in the world is believed to be rationality. But this faculty is wholly different from rationality; it is a faculty to prove anything it pleases, and from preconceived principles and from fallacies to see falsities and not truths. Such persons can never be brought to acknowledge truths, since truths cannot be seen from falsities; but falsities may be seen from truths. [6] The rational of man is like a garden or shrubbery, or like fresh ground; the memory is the soil, scientific truths and cognitions are the seeds, the light and heat of heaven produce them; without light and heat there is no germination; so is it with the mind unless the light of heaven, which is Divine Truth, and the heat of heaven, which is Divine Love, are admitted; from these only is the rational. It is a great grief to the angels that learned men for the most part ascribe all things to nature, and have thereby so closed up the interiors of their minds as to be unable to see anything of truth from the light of truth, which is the light of heaven. In consequence of this, such in the other life are deprived of their ability to reason, that they may not disseminate falsities among the simple good and lead them astray; and they are sent away into desert places.

465. A certain spirit was indignant because he was unable to remember many things that he knew in the life of the body, grieving over the lost pleasure which he had so much enjoyed, but he was told that he had lost nothing at all, that he knew each and everything that he had known, and that in the world where he now was no one was permitted to call forth such things from the memory, and that it is enough that he could now think and speak much better and more perfectly than before, and that his rational was not now immersed as before in gross, obscure, material and corporeal things, which are of no use in the kingdom into which he had now come; also that he now possessed everything conducive to the uses of eternal life, and that this is the only way of becoming blessed and happy. Therefore it is the part of ignorance to believe that in this kingdom intelligence perishes with the removal or quiescence of the material things in the memory; whereas the real fact is that, so far as the mind can be withdrawn from sensual things pertaining to the external man or the body, so far it is elevated to things spiritual and heavenly.

466. What these memories are is sometimes presented to view in the other life in forms not elsewhere seen; for many things which in man take the form of ideas are there presented as objects of sight. The exterior memory there presents the appearance of a callous, the interior the appearance of a medullary substance like that in the human brain; and from this what they are can be known. With those who have devoted themselves in the life of the body to the cultivation of the memory alone, and have not cultivated their rational, the callosity appears hard and streaked within as with tendons. With those who have filled the memory with falsities it appears hairy and rough, because of the confused mass of things in it. With those who have cultivated the memory with the love of self and the world as an end it appears glued together and ossified. With those who have wished to penetrate into Divine arcana by means of learning, especially of a philosophical kind, with an unwillingness to believe until convinced by such proofs, the memory appears like a dark substance, of such a nature as to absorb the rays of light and turn them into darkness. With those who have practised deceit and hypocrisy it appears hard and bony like ebony, which reflects the rays of light. But with those who have been in the good of love and the truths of faith there is no such callous appearance, because their interior memory transmits the rays of light into the exterior; and in its objects or ideas as in their basis or their ground, the rays terminate and find delightful receptacles; for the exterior memory is the ultimate of order in which, when goods and truths are there, the spiritual and celestial things are gently terminated and find their seat.

467. Men living in the world who are in love to the Lord and charity towards the neighbour have with them and in them angelic intelligence and wisdom, but it is then stored up in the inmosts of their interior memory; and this intelligence and wisdom can never be apparent to them until they put off corporeal things. Then the natural memory is laid asleep and they awake into their interior memory, and then gradually into the angelic itself.

468. How the rational can be cultivated will also be told in a few words. The genuine rational consists of truths and not of falsities; whatever consists of falsities is not rational. There are three kinds of truths, civil, moral, and spiritual. Civil truths relate to matters of judgment and of government in kingdoms, and in general to what is just and equitable in them. Moral truths pertain to the matters of everyone’s life which have regard to companionships and social relations, in general to what is honest and right, and in particular to virtues of every kind. But spiritual truths relate to matters of heaven and of the Church, and in general to the good of love and the truth of faith. [2] In every man there are three degrees of life (see above, n. 267). The rational is opened to the first degree by civil truths, to the second degree by moral truths, and to the third degree by spiritual truths. But it ought to be known that the rational that consists of these truths is not formed and opened by man’s knowing them, but by his living according to them; and by living according to them is meant loving them from spiritual affection; and to love truths from spiritual affection is to love what is just and equitable because it is just and equitable, what is honest and right because it is honest and right, and what is good and true because it is good and true; while living according to them and loving them from the bodily affection is to love them for the sake of self and for the sake of one’s reputation, honour or gain. Consequently, so far as man loves these truths from a bodily affection he fails to become rational, for he loves, not them, but himself; and the truths are made to serve him as servants serve their lord; and when truths become servants they do not enter the man and open any degree of his life, not even the first, but merely rest in the memory as knowledges under a material form, and there conjoin themselves with the love of self, which is a bodily love. [3] From these things it can be confirmed how man becomes rational, namely, that he becomes rational to the third degree by a spiritual love of the good and truth which pertain to heaven and the Church, to the second degree by a love of what is honest and right, and to the first degree by a love of what is just and equitable. These two latter loves also become spiritual from a spiritual love of good and truth, because that love flows into them and conjoins itself to them and forms in them, as it were, its own semblance.

469. Spirits and angels, equally with men, have a memory, whatever they hear, see, think, will and do, remaining with them, and thereby their rational is continually cultivated even to eternity. Thus spirits and angels, equally with men, are perfected in intelligence and wisdom by cognitions of truth and good. That spirits and angels have a memory it has been given me to know by much experience. For I have seen everything that they have thought and done, both in public and in private, called forth from their memories when they were with other spirits; and I have seen those who were in some truth from simple good imbued with cognitions, and thereby with intelligence, and afterwards raised up into heaven. But it ought to be known that such are not imbued with cognitions and thereby with intelligence beyond the degree of affection for good and for truth to which they have attained while in the world; for such and so much of affection as any spirit or angel had in the world remains with him; and this affection is afterwards perfected by being filled out, which goes on to eternity. For everything is capable of being filled out to eternity, since everything is capable of infinite variation, thus of enrichment by various things, and consequently of multiplication and fructification. To anything good there is no limit because it is from the Infinite. That spirits and angels are being perfected unceasingly in intelligence and wisdom by means of cognitions of truth and good may be seen above, in the sections on the wisdom of the angels of heaven (n. 265-275); on the heathen or people outside the Church in heaven (n. 318-328); and on little children in heaven (n. 329-345); and that this is done to that degree of affection for good and for truth in which they had been in the world, and not beyond it (n. 349).

470. MAN AFTER DEATH IS SUCH AS HIS LIFE HAD BEEN IN THE WORLD

Every Christian knows from the Word that one’s own life remains after death; for it is there said in many passages that man will be judged and rewarded according to his deeds and works; and no one who really thinks from good and from its truth can help seeing that he who lives well comes into heaven and he who lives wickedly into hell. But the evil man is unwilling to believe that his state after death is according to his life in the world; he thinks, especially when he is sick, that heaven is granted to everyone out of pure mercy, whatever his life may have been, and that this is done in accordance with his faith, which he separates from life.

sRef Hos@4 @9 S0′ sRef Matt@7 @24 S0′ sRef Rev@22 @12 S0′ sRef Matt@7 @21 S0′ sRef Matt@7 @22 S0′ sRef Matt@7 @23 S0′ sRef Rev@20 @13 S0′ sRef Luke@13 @26 S0′ sRef Rev@20 @12 S0′ sRef Luke@13 @27 S0′ sRef Matt@7 @26 S0′ sRef Rev@2 @23 S0′ sRef Rev@14 @13 S0′ sRef Matt@16 @27 S0′ sRef Zech@1 @6 S0′ sRef Jer@25 @14 S0′ sRef Jer@32 @19 S0′ 471. That man will be judged and rewarded according to his deeds and works is declared in many passages in the Word, some of which I would here quote:

The Son of man shall come in the glory of His Father with His angels and then He will render unto everyone according to his works. Matt. xvi. 27.

Blessed are the dead that die in the Lord; yea, saith the Spirit, that they may rest from their labours, for their works follow them. Rev. xiv. 13.

I will give to everyone according to his works. Rev. ii. 23.

I saw the dead, small and great, standing before God; and the books were opened and the dead were judged out of the things that were written in the books according to their works. The sea gave up the dead that were in it, and death and hell gave up those that were in them, and they were judged everyone according to their works. Rev. xx. 12, 13.

Behold I come, and My reward is with Me, to give to everyone according to his works. Rev. xxii. 12.

Everyone that heareth My words and doeth them I will liken to a prudent man; but everyone that heareth My words and doeth them not is likened to a foolish man. Matt. vii. 24, 26.

Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of My Father who is in the heavens. Many will say unto Me in that day, Lord, Lord, have we not prophesied in Thy name, and through Thy name cast out demons, and in Thy name done many mighty works? But then will I confess to them, I know you not; depart from Me, ye workers of iniquity. Matt. vii. 25-23.

Then shall ye begin to say, We have eaten and drunk before Thee; Thou hast taught in our streets. But He will say, I tell you I know you not, ye workers of iniquity. Luke xiii. 26-27.

I will recompense them according to their work and according to the doing of their hands. Jer. xxv. 14.

Jehovah, whose eyes are open upon all the ways of men, to give to everyone according to his ways and according to the fruit of his works. Jer. xxxii. 19.

I will visit upon his ways and recompense to him his works. Hosea iv. 9.

Jehovah doeth with us according to our ways and according to our works. Zech. i. 6.

In foretelling the last judgment the Lord recounts nothing but works, teaching that those who have done good works will enter into eternal life, and those who have done evil works will enter into damnation, as in Matthew (xxv. 32-46), and in many other passages that treat of the salvation and condemnation of man. It is clear that works and deeds constitute the external life of man, and that the quality of his internal life is made evident by means of them.

472. But by deeds and works, are not meant deeds and works as they appear in external form, but the way they appear in internal form. For everyone knows that every deed and work goes forth from the man’s will and thought. Otherwise, it would be nothing but a movement like that of an automaton or image. Consequently, a deed or work viewed in itself is merely an effect that derives its soul and life from will and thought, even to the extent that it is will and thought in effect, and thus is will and thought in external form. From this it follows that a deed or work is in quality such as are the will and thought that produce it. If the thought and will are good then the deeds and works are good; but if the thought and will are evil then the deeds and works are evil, although in external form they appear alike. A thousand men may act alike, that is, may do like deeds, so alike in external form as to be almost undistinguishable, and yet each one regarded in itself is different, because from an unlike will. [2] For example, when one acts honestly and justly with a companion, one person may do it for the purpose of appearing to be honest and just out of regard for himself and his own honour; another on account of the world and gain; a third with a view to reward and merit; a fourth out of regard for friendship; a fifth from fear of the law and the loss of reputation or employment; a sixth that he may draw someone to his own side, even when he is in the wrong; a seventh that he may deceive; and others from other motives. In all these instances, although the deeds are good in appearance, since it is a good thing to act honestly and justly with a companion, they are nevertheless evil, because they are done, not out of regard for honesty and justice and for the love of these, but out of regard for love of self and the world which the man loves; and honesty and justice are made to serve that love as servants who serve a lord, and whom the lord despises and dismisses when they fail to serve him. [3] In external form those act in a like way who act honestly and justly with a companion because they love what is honest and just. Some of these act from the truth of faith or from obedience, because so it is commanded in the Word; some from the good of faith or from conscience, because from a religious motive; some from good of charity towards the neighbour because his good should be regarded; some from the good of love to the Lord because good should be done for the sake of good, as also what is honest and just should be done for the sake of honesty and justice; and these things they love because they are from the Lord, and because the Divine that goes forth from the Lord is in them, and consequently regarded in their very essence they are Divine. The deeds or works of such are interiorly good, and therefore are exteriorly good also; for, as has been said above, deeds or works are precisely such in quality as the thought and will from which they proceed, and apart from thought and will they are not deeds and works, but only inanimate movements. All these things confirm what is meant in the Word by works and deeds.

473. Because deeds and works are from the will and thought, so are they from the love and faith, consequently, they are such as the love and faith are; for it is the same thing whether you say a man’s love or his will, and it is the same thing whether you say a man’s faith or his established thought; for that which a man loves he wills, and that which a man believes he thinks. If a man loves what he believes he also wills it and as far as possible does it. Everyone can know that love and faith are within man’s willing and thinking, and not outside them, for it is the will that is kindled with love, and the thought that is enlightened in matters of faith; therefore only those who are able to think wisely are enlightened, and in the measure of their enlightenment they think what is true and will it, or what is the same, they believe what is true and love it.#
# As all things that exist according to order in the universe have relation to good and truth, so with man all things have relation to will and understanding (n. 803, 10122).
For the reason that the will is a recipient of good and the understanding a recipient of truth (n. 3332, 3623, 5232, 6065, 6125, 7503, 9300, 9995).
It amounts to the same whether you say truth or faith, for faith belongs to truth and truth belongs to faith; and it amounts to the same whether you say good or love, for love belongs to good and good belongs to love (n. 4353, 4997, 7179, 10122, 10367).
From this it follows that the understanding is a recipient of faith, and the will a recipient of love (n. 7179, 10122, 10367).
And since the understanding of man is capable of receiving faith in God and the will is capable of receiving love to God, man is capable of being conjoined with God in faith and love, and he who is capable of being conjoined with God in love and faith can never die (n. 4525, 6323, 9231).

474. But it ought to be known that it is the will that makes the man, while thought makes the man only so far as it goes forth from the will; and deeds and works go forth from both; or what is the same, it is love that makes the man, and faith only so far as it goes forth from love; and deeds or works go forth from both. Consequently, the will or love is the man himself, for whatever things go forth belong to that from which they go forth. To go forth is to be brought forth and presented in suitable form in order to be perceived and seen.# From these things it can be confirmed what faith is when separated from love, namely, that it is no faith, but mere knowledge, which has no spiritual life in it; likewise what a deed or work is apart from love, namely, that it is not a deed or work of life, but a deed or work of death, which possesses an appearance of life from an evil love and a false faith. This appearance of life is what is called spiritual death.
# The will of man is the very being (esse) of his life, because it is the receptacle of love or good, and the understanding is the manifestation (existere) of life therefrom, because it is the receptacle of faith or truth (n. 3619, 5002, 9282).
Thus the life of the will is the chief life of man, and the life of the understanding proceeds therefrom (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110).
In the same way as light proceeds from fire or flame (n. 6032, 6314).
From this it follows that man is man by virtue of his will and his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110).
Every man is loved and esteemed by others in accordance with the good of his will and of his understanding therefrom, for he who wills well and understands well is loved and esteemed; and he who understands well and does not will well is set aside and despised (n. 8911, 10076).
Man death man continues to be such as his will is, and his understanding therefrom (n. 9069, 9071, 9386, 10153).
Consequently, after death man continues to be such as his love is, and his faith therefrom; and whatever belongs to his faith and not also to his love then vanishes, because it is not in the man, thus not of the man (n. 553, 2364, 10153).

475. Again, it ought to be known that in deeds or works the whole man is exhibited, and that his will and thought or his love and faith, which are the interiors of a man, are not complete until they exist in deeds or works, which are the exteriors of a man, for these are the ultimates in which the will and thought terminate, and without such terminations they are as if interminate, and have as yet no existence, that is, are not yet in the man. To think and to will without doing, when there is opportunity, are like a flame, enclosed in a vessel, which goes out; also like seed cast upon the sand, which fails to grow, and so perishes with its power of germination. But to think and will and from that to do is like a flame that gives heat and light all around, or like a seed in the ground that grows up into a tree or flower and has existence. Everyone can know that willing and not doing, when there is opportunity, is not willing; also that loving and not doing good, when there is opportunity, is not loving, but mere thought which one wills and loves; and this is thought separate, which vanishes and is dissipated. The love and will is the very soul of a deed or work. It forms its body in the honest and just things that the man does. This is the sole source of man’s spiritual body, or the body of his spirit; that is, it is formed solely out of the things that the man does from his love or will (see above, n. 463). In a word, all things of man and his spirit are in his deeds or works.#
# Interior things flow in successively into exterior things even down to the extreme or ultimate, and there they come forth and continue in existence (n. 634, 6451, 6465, 9215, 9216).
They not only flow in, but in the ultimate they form the simultaneous: in what order (n. 5897, 6451, 8603, 10099).
Thereby all interior things are held together in connection, and continue in existence (n. 9828).
Deeds or works are the ultimates which contain the interiors (n. 10331).
Therefore being recompensed and judged according to deeds and works is being recompensed and judged in accordance with all things of one’s love and faith, or of his will and thought, because these are the interiors contained in deeds and works (n. 3147, 3934, 6073, 8911, 10331, 10332).

476. From these things it can now be established what is meant by the life that awaits man after death, namely, that it is his love and his faith therefrom, not only in potency, but also in act; thus that it is his deeds or works, because these in themselves contain all things of man’s love and faith.

477. It is man’s ruling love that awaits him after death, and this is in no way changed to eternity. Everyone has many loves; but they are all related to his ruling love, and make one with it or together compose it. All things of the will that are in harmony with the ruling love are called loves, because they are loved. These loves are both interior and exterior, some immediately connected and some mediately; some nearer and some more remote; they are subservient in various ways. Taken together they constitute a kingdom, as it were, such being the order in which they are arranged with man, although man knows nothing whatever about that arrangement. And yet something of it is made manifest to him in the other life, for the extension of his thought and affection there, is in accordance with the arrangement of his loves, his thought and affection extending into heavenly societies when the ruling love is made up of the loves of heaven, but into infernal societies when it is made up of the loves of hell. That all the thought and affection of spirits and of angels have extension into societies may be seen above, in the sections on the wisdom of the angels of heaven, and on the form of heaven which determines consociations and communications there.

478. But these things that have been said thus far affect only the thought of the rational man. That they may also be presented to the perception before the senses, I would add some experiences by which they may be illustrated and confirmed. First, Man after death is his own love or his own will. Second, Man continues to eternity such as his will or ruling love is. Third, The man whose love is heavenly [and] spiritual comes into heaven, while the man whose love is corporeal and worldly, without heavenly and spiritual love, goes to hell. Fourth, Unless faith is from heavenly love it does not endure in man. Fifth, Love in act, that is, the life of man, is what endures.

479. Man after death is his own love or his own will. This has been proved to me by manifold experience. The entire heaven is distinguished into societies in accordance with differences of good of love; and every spirit who is taken up into heaven and becomes an angel is taken to the society where his love is; and when he comes there he is, as it were, at home, and in the house where he was born; this the angel perceives, and is associated with those there who are like himself. When he goes away to another place he feels constantly a kind of resistance, and a longing to return to his like, thus to his ruling love. Thus are associations brought about in heaven. It is the same in hell, where all are associated in accordance with loves that are the opposites of heavenly loves. It has been shown above (n. 41-50 and 200-212) that both heaven and hell are composed of societies, and that they are all distinguished in accordance with differences of love. [2] That man after death is his own love might also be confirmed from the fact that whatever things do not make one with his ruling love are then separated and, as it were, taken away from him. From one who is good all discordant or inharmonious things are separated and, as it were, taken away, and he is thus let into his own love. It is the same with an evil spirit, with the difference that from the evil, truths are taken away, and from the good, falsities are taken away, and this goes on until each becomes his own love. This is effected when the man-spirit is brought into the third state, which will be described in following sections. When this has been done he turns his face constantly to his own love, and this he has continually before his eyes, in whatever direction he turns (see above, n. 123, 124). [3] All spirits, provided they are kept in their ruling love, can be led wherever one pleases, and are incapable of resistance, however they may know that this is being done, and however much they may think that they will resist. They have often been permitted to try whether they could do anything contrary to that love, but in vain. Their love is like a bond or a rope tied around them, by which they may be led and from which they cannot loose themselves. It is the same with men in the world who are also led by their love, or are led by others by means of their love; but this is more the case when they have become spirits, because they are not then permitted to make a display of any other love, or to counterfeit what is not their own. [4] That the spirit of man is his ruling love is clearly exhibited in all fellowship in the other life, for so far as anyone is acting or speaking in accordance with the love of another, to the same extent is the other plainly present, with full, joyous, and lively countenance; but when one is speaking or acting contrary to another’s love, to that extent the other’s countenance begins to be changed, to be obscured and undiscernible, until at length he wholly disappears as if he had not been there. I have often wondered how this could be, for nothing of the kind can occur in the world; but I have been told that it is the same with the spirit in man, which, when it turns itself away from another, ceases to be within his view. [5] That a spirit is his own ruling love is also clear from the fact that every spirit seizes and appropriates all things that are in harmony with his love, and rejects and repudiates all that are not. Everyone’s love is like a spongy or porous wood, which imbibes such fluids as promote its growth, and repels others. It is also like animals of every kind, which know their proper food and seek the things that agree with their nature, and avoid those that disagree; for every love wishes to be nourished on what belongs to it, an evil love by falsities and a good love by truths. I have sometimes been permitted to see certain simple good spirits desiring to instruct the evil in truths and goods; but when the instruction was offered them they fled far away, and when they came to their own they seized with great pleasure upon the falsities that were in agreement with their love. I have also seen good spirits talking together about truths, and the good who were present listened eagerly to the conversation, but the evil who were present paid no attention to it, as if they did not hear it. In the world of spirits ways are seen, some leading to heaven, some to hell, and each to some particular society. Good spirits go only in the ways that lead to heaven, and to the society there that is in the good of their love, and do not see the ways that lead elsewhere; while evil spirits go only in the ways that lead to hell, and to the society there that is in the evil of their love; they do not see the ways that lead elsewhere; or, if they see them, have no wish to enter them. In the spiritual world these ways are real appearances, which correspond to truths or falsities; and this is why ways have this signification in the Word.# By these evidences from experience, the things previously said from reason have been confirmed, namely, that every man after death is his own love and his own will. It is said one’s own will because everyone’s will is his love.
# A “way”, a “path”, a “road”, a “street”, and a “broad street”, signify truths leading to good, or falsities leading to evil (n. 627, 2333, 10422).
“To sweep [or prepare] a way” means to prepare for the reception of truths (n. 3142).
“To make known the way” means, in respect of the Lord, to instruct in truths that lead to good (n. 10565).

480. Man after death continues to eternity such as his will or ruling love is. This, too, has been confirmed by abundant experience. I have been permitted to talk with some who lived two thousand years ago, and whose lives are described in history, and thus known. They were found to be still the same persons and exactly as described, that is, in respect of the love out of which and in accordance with which their lives were formed. There were others known to history, who had lived seventeen centuries ago, others who had lived four centuries ago, and three, and so on, with whom I was also permitted to talk; and I found that the same affection still ruled with them, with no other difference than that the delights of their love had been turned into such things as correspond. The angels declare that the life of the ruling love is never changed in anyone even to eternity, since everyone is his own love; consequently, to change that love with a spirit is to take away or extinguish his life. They also gave the reason that man after death is no longer capable of being reformed by instruction, as in the world, because the ultimate plane, which consists of cognitions and affections, is then quiescent and, not being spiritual, cannot be opened (see above, n. 464); and upon that plane the interiors pertaining to the mind and “animus” rest as a house rests on its foundation; and on this account, such as the life of one’s love had been in the world, such he continues to be to eternity. The angels are greatly surprised that man does not know that everyone is such as his ruling love is, and that many believe that they may be saved by immediate mercy, or by faith alone, whatever their life may be; also that they do not know that Divine mercy is mediated, and that it consists in man’s being led by the Lord, both in the world and afterwards to eternity, and that those who do not live in evils are led by mercy; nor do they know that faith is the affection of truth going forth from heavenly love, which is from the Lord.

481. The man whose love is heavenly and spiritual comes into heaven; while the man whose love is corporeal and worldly with no heavenly and spiritual love goes to hell. This has been confirmed for me from all whom I have seen taken up into heaven or cast into hell. The life of those taken up into heaven had been derived from a heavenly and spiritual love, while the life of those cast into hell had been derived from a corporeal and worldly love. Heavenly love consists in loving what is good, honest, and just, because it is good, honest and just, and in doing this from that love; and those who have this love have a life of goodness, honesty, and justice, which is the heavenly life. Those who love these things for their own sake, and who do them or live them, love the Lord above all things, because they are from Him; they also love the neighbour, because these things are the neighbour who is to be loved.# But corporeal love is loving what is good, honest, and just, not for its own sake but for the sake of self, because reputation, honour, and gain can thus be acquired. Such, in what is good, honest, and just, do not look to the Lord and to the neighbour, but to self and the world, and feel delight in fraud; and the goodness, honesty and justice derived from fraud are evil, dishonesty, and injustice, and these are what are loved by such in their practice of goodness, honesty, and justice. [2] As the life of everyone is determined by these different kinds of love, as soon as men after death enter the world of spirits they are examined to discover their quality, and are joined to those who are in a like love; those in heavenly love to those who are in heaven, and those in corporeal love to those who are in hell. Also after they have passed through the first and second state they are so separated as to see or know each other no longer; for each one becomes his own love, both in respect of his interiors pertaining to his mind, and in respect of his exteriors pertaining to his face, body, and speech; for each becomes an image of his own love, even in externals. Those who are corporeal loves appear gross, dusky, black and misshapen; while those who are heavenly loves appear fresh, bright, fair and beautiful. Also in their minds and thoughts they are wholly unlike, those who are heavenly loves being intelligent and wise, while those who are corporeal loves are stupid and, as it were, foolish. [3] When it is granted to behold the interiors and exteriors of thought and affection of those who are in heavenly love, their interiors appear like light, and some like a flamy light, while their exteriors appear in various beautiful colours like rainbows. But the interiors of those who are in corporeal love appear as if black, because they are closed up; and the interiors of some who were interiorly in malignant deceit appear like a dusky fire. But their exteriors appear of a dirty colour, and disagreeable to the sight. (The interiors and exteriors of the mind and “animus” are made visible in the spiritual world whenever the Lord pleases.) [4] Those who are in corporeal love see nothing in the light of heaven; to them the light of heaven is thick darkness; but the light of hell, which is like light from burning coals, is to them as clear light. Moreover, in the light of heaven their interior sight is so darkened that they become insane; consequently, they shun that light and hide themselves in dens and caverns, more or less at a depth in accordance with the falsities with them derived from their evils. On the other hand, those who are in heavenly love, the more interiorly and deeply they come into the light of heaven, see all things more clearly and all things appear more beautiful to them, and they perceive truths more intelligently and wisely. [5] It is impossible for those who are in corporeal love to live at all in the heat of heaven, for the heat of heaven is heavenly love; but they can live in the heat of hell, which is the love of raging against others who do not favour them. The delights of that love are contempt of others, enmity, hatred and revenge; and when they are in these delights they are in their life, and have no idea what it is to do good to others from good itself and for the sake of good itself, knowing only what it is to do good from evil and for the sake of evil. [6] Those who are in corporeal love are unable to breathe in heaven. When any evil spirit is brought into heaven he draws his breath like one struggling in combat; while those who are in heavenly love have a freer respiration and a fuller life the more interiorly they are in heaven. From these things it can be confirmed that heaven with man is heavenly and spiritual love, because on that love all things of heaven are inscribed; also that corporeal love and worldly love apart from heavenly and spiritual love, are hell with man, because on such loves all things of hell are inscribed. From these things it is clear that he whose love is heavenly and spiritual comes into heaven, and he whose love is corporeal and worldly apart from heavenly and spiritual love comes into hell.
# In the highest sense, the Lord is the neighbour, because He is to be loved above all things; but loving the Lord is loving what is from Him, because He Himself is in everything that is from Him, thus it is loving what is good and true (n. 2425, 3419, 6706, 6711, 6819, 6823, 8123).
Loving what is good and true which is from the Lord is living in accordance with good and truth, and this is loving the Lord (n. 10143, 10153, 10310, 10336, 10578, 10645).
Every man and every society, also one’s country and the Church, and in a universal sense the Lord’s kingdom, are the neighbour, and doing good to these from a love of good in accord with their state is loving the neighbour; that is, their good that should be consulted is the neighbour (n. 6818-6824, 8123).
Moral good also, which is honesty, and civil good, which is justice, are the neighbour; and to act honestly and justly from the love of honesty and justice is loving the neighbour (n. 2915, 4730, 8120-8123).
Thus charity towards the neighbour extends to all things of the life of man, and loving the neighbour is doing what is good and just, and acting honestly from the heart, in every function and in every work (n. 2417, 8121, 8124).
The doctrine in the Ancient Church was the doctrine of charity, and from that they had wisdom (n. 2385, 2417, 3419, 3420, 4844, 6628).

482. Unless faith is from heavenly love it does not endure in man. This has been made clear to me by so much experience that if everything I have seen and heard respecting it were collected, it would fill a volume. This I can testify, that those who are in corporeal and worldly love apart from heavenly and spiritual love have no faith whatever, and are incapable of having any; they have nothing but knowledge or a persuasion that a thing is true because it serves their love. Some of those who claimed that they had faith were brought to those who had faith, and when they communicated with them they perceived that they had no faith at all; and afterwards they confessed that merely believing what is true and believing the Word is not faith, but that faith is loving truth from heavenly love, and willing and doing it from interior affection. Moreover, they were shown that their persuasion which they called faith was merely like the light of winter, in which light, because it has no heat in it, all things on the earth are bound up in frost, become torpid, and lie buried under the snow. As soon, therefore, as the light of persuasive faith in them is touched by the rays of the light of heaven, it is not only extinguished but is turned into a dense darkness, in which no one can see himself; and at the same time their interiors are so obscured that they can understand nothing at all, and at length become insane from falsities. Consequently with such, all the truths that they have known from the Word and from the doctrine of the Church, and have called the truths of their faith, are taken away; and they imbibe in their place every falsity that is in accordance with the evil of their life. For they are all let down into their loves and into the falsities agreeing with them; and they then hate and abhor and therefore reject truths, because they are repugnant to the falsities of evil in which they are. From all my experience in what pertains to heaven and hell I can bear witness that all those who from their doctrine have professed faith alone, and whose life has been evil, are in hell. I have seen many thousands of them cast down to hell. (Respecting these see the little work on THE LAST JUDGMENT AND THE DESTRUCTION OF BABYLON.)

483. Love in act, that is, the life of man, is what endures. This follows as a conclusion from the things that have been shown from experience, and from the things said about deeds and works. Love in act is work and deed.

484. It is to be known that all works and deeds pertain to moral and civil life, and therefore have regard to what is honest and right, and what is just and equitable; what is honest and right pertaining to moral life, and what is just and equitable to civil life. The love from which deeds are done is either heavenly or infernal. Works and deeds of moral and civil life, when they are done from heavenly love, are heavenly; for what is done from heavenly love is done from the Lord, and everything done from the Lord is good. But the deeds and works of moral and civil life when done from infernal love are infernal; for the things that are done from this love, which is the love of self and of the world, are done from man himself, and everything that is done from man himself is in itself evil; for man regarded in himself, that is, in regard to what is his proprium, is nothing but evil.#
# Man’s proprium consists in loving himself more than God, and the world more than heaven, and in making nothing of his neighbour in comparison with himself, thus it consists in the love of self and of the world (n. 694, 731, 4317).
Man is born into this proprium, and it is dense evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10732).
From what is man’s proprium not only every evil but also every falsity is derived (n. 1047, 10283, 10284, 10286).
The evils that are from man’s proprium are contempt for others, emnity, hatred, revenge, cruelty, deceit (n. 6667, 7370, 7373, 7374, 9348, 10038, 10742).
So far as man’s proprium rules, the good of love and the truth of faith are either rejected or suffocated or perverted (n. 2041, 7491, 7492, 7643, 8487, 10455, 10742).
Man’s proprium is hell with him (n. 694, 8480).
The good that man does from his proprium is not good, but in itself is evil (n. 8480).

485. THE DELIGHTS OF EVERYONE’S LIFE ARE CHANGED AFTER DEATH INTO THINGS THAT CORRESPOND TO THEM

It has been shown in the preceding section that the ruling affection or dominant love with everyone continues to eternity. It is now to be shown how the delights of that affection or love are changed into things that correspond. By being changed into corresponding things is meant into things spiritual that correspond to things natural. That they are changed into things spiritual can be confirmed from this, that so long as man is in his earthly body he is in the natural world, but when he leaves that body he comes into the spiritual world and puts on a spiritual body. That angels and men after death are in a complete human form, and that the bodies with which they are clothed are spiritual bodies see above, (n. 73-77 and 453-460); also what the correspondence is of spiritual things with natural (n. 87-115).

486. All the delights that a man has are the delights of his ruling love, for he feels nothing to be delightful except what he loves, thus especially that which he loves above all things. It is the same whether you say the ruling love or that which he loves above all things. These delights are various. In general, there are as many as there are ruling loves; consequently as many as there are men, spirits, and angels; for the ruling love of one is not in every respect like that of another. For this reason no one has a face exactly like that of any other; for each one’s face is an image of his mind; and in the spiritual world it is an image of his ruling love. In particular, every one’s delights are of infinite variety. It is impossible for any one delight to be exactly like another, or the same as another, either those that follow one after another or those that exist together at the same time, no one ever being the same as another. Nevertheless, the particular delights with everyone have reference to his one love, which is his ruling love, for they compose it and thus make one with it. Likewise all delights in general have reference to one universally ruling love, which in heaven is love to the Lord, and in hell is the love of self.

487. Only from a knowledge of correspondences can it be known into what spiritual delights everyone’s natural delights are changed after death, and what kind of delights they are. In general, this knowledge teaches that nothing natural can exist without something spiritual corresponding to it. In particular, it teaches what it is that corresponds, and what kind of a thing it is. Therefore, anyone who has this knowledge can ascertain and know what his own state after death will be, if he only knows what his love is, and what its relation is to the universally ruling loves spoken of above, to which all loves have relation. But it is impossible for those who are in the love of self to know what their ruling love is, because they love what is their own, and call their evils goods; and the falsities to which they incline and by which they confirm their evils they call truths. And yet, if they were willing, they might know it from others who are wise, and who see what they themselves do not see. This, however, is impossible with those who are so enticed by the love of self that they spurn all teaching of the wise. [2] On the other hand, those who are in heavenly love accept instruction, and as soon as they are brought into the evils into which they were born, they see them from truths, for truths make evils manifest. From truth which is from good anyone can see evil and its falsity; but from evil none can see what is good and true; and for the reason that falsities of evil are darkness and correspond to darkness; consequently, those who are in falsities from evil are like the blind, not seeing the things that are in light, but shunning them instead like owls.# But as truths from good are light, and correspond to light (see above, n. 126-134), so those who are in truths from good have sight and open eyes, and discern the things that pertain to light and shade. [3] This, too, has been proved to me by experience. The angels in heaven both see and perceive the evils and falsities that sometimes arise in themselves, also the evils and falsities in spirits in the world of spirits who are connected with the hells, although the spirits themselves are unable to see their own evils and falsities. Such spirits have no comprehension of the good of heavenly love, of conscience, of honesty and justice, except such as is done for the sake of self; neither of what it is to be led by the Lord. They say that such things do not exist, and thus are of no account. All these things have been said to the intent that man may examine himself and may recognize his love by his delights; and thus, so far as he can make it out from a knowledge of correspondences, may know the state of his life after death.
# From correspondence “darkness” in the Word signifies falsities, and “thick darkness” the falsities of evil (n. 1839, 1860, 7688, 7711).
To the evil the light of heaven is thick darkness (n. 1861, 6832, 8197).
Those who are in the hells are said to be in darkness because they are in falsities of evil; of such (n. 3340, 4418, 4531).
In the Word “the blind” signify those who are in falsities and are not willing to be taught (n. 2383, 6990).

488. How the delights of everyone’s life are changed after death into things that correspond can be known from a knowledge of correspondences; but as that knowledge is not as yet generally known I wish to throw some light on the subject by certain examples from experience. All who are in evil and who have established themselves in falsities in opposition to the truths of the Church, especially those who have rejected the Word, flee from the light of heaven and take refuge in caves that appear at their openings to be densely dark, also in clefts of rocks, and there they hide themselves; and this because they have loved falsities and hated truths; for such caves and clefts of rocks,# as well as darkness, correspond to falsities, as light corresponds to truths. It is their delight to dwell in such places, and undelightful to dwell in the open country. [2] Those who have taken delight in insidious and secret plots and in treacherous machinations do the same thing. They are also in such caves; and they frequent rooms so dark that they are even unable to see one another; and they whisper together in the ears in corners. Into this is the delight of their love changed. Those who have devoted themselves to the sciences with no other end than to acquire a reputation for learning, and have not cultivated their rational faculty by their learning, but have taken delight in the things of memory from a pride in such things, love sandy places, which they choose in preference to fields and gardens, because sandy places correspond to such studies. [3] Those who are skilled in the doctrines of their own and other Churches, but have not applied their knowledge to life, choose for themselves rocky places, and dwell among heaps of stones, shunning cultivated places because they dislike them. Those who have ascribed all things to nature, as well as those that have ascribed all things to their own prudence, and by various arts have raised themselves to honours and have acquired wealth, in the other life devote themselves to the study of magic arts, which are abuses of Divine order, and find in these the chief delight of life. [4] Those who have adapted Divine truths to their own loves, and thereby have falsified them, love urinous things because these correspond to the delights of such loves.## Those who have been sordidly avaricious dwell in cells, and love swinish filth and such stenches as are exhaled from undigested food in the stomach. [5] Those who have spent their life in mere pleasures and have lived delicately and indulged their palate and stomach, loving such things as the highest good that life affords, love in the other life excrementitious things and privies, in which they find their delight, for the reason that such pleasures are spiritual filth. Places that are clean and free from filth they shun, finding them undelightful. [6] Those who have taken delight in adulteries pass their time in brothels, where all things are vile and filthy; these they love, and chaste homes they shun, falling into a swoon as soon as they enter them. Nothing is more delightful to them than to break up marriages. Those who have cherished a spirit of revenge, and have thereby contracted a savage and cruel nature, love cadaverous substances, and are in hells of that nature; and so on.
# In the Word a “hole” or “the cleft of a rock” signifies obscurity and falsity of faith (n. 10582).
Because a rock” signifies faith from the Lord (n. 8581, 10580); and a “stone” the truth of faith (n. 114, 643, 1298, 3720, 6426, 8609, 10376).
## The defilements of truth correspond to urine (n. 5390).

aRef Isa@64 @4 S0′ 489. But the delights of life of those who have lived in the world in heavenly love are changed into such corresponding things as are in the heavens, which come into existence from the Sun of heaven and its light, that light presenting to view such things as have what is Divine inwardly concealed in them. The things that appear in that light affect the interiors of the minds of the angels, and at the same time the exteriors pertaining to their bodies; and as the Divine light, which is Divine Truth going forth from the Lord, flows into their minds opened by heavenly love, it presents outwardly such things as correspond to the delights of their love. It has already been shown, in the section on representatives and appearances in heaven (n. 170-176), and in the section on the wisdom of the angels (n. 265-275), that the things that appear to the sight in the heavens correspond to the interiors of angels, or to the things pertaining to their faith and love and thus to their intelligence and wisdom. [2] Having already begun to establish this point by examples from experience, to make clearer what has been previously said on the ground of causes of things, I would state briefly some particulars respecting the heavenly delights into which the natural delights of those who have lived in heavenly love in the world are changed. Those who have loved Divine truths and the Word from an interior affection, or from an affection of the truth itself dwell in the other life in light, in elevated places that appear like mountains, where they are continually in the light of heaven. They do not know what darkness is, like that of night in the world; they live also in a vernal temperature; there are presented to their view fields filled with grain and vineyards; in their houses everything glows as if from precious stones; and looking through the windows is like looking through pure crystal. Such are the delights of their vision; but these same things are interiorly delightful because of their being from correspondences with Divine heavenly things, for the truths from the Word which they have loved correspond to fields of grain, vineyards, precious stones, windows, and crystals.# [3] Those who have applied the doctrinals of the Church which are from the Word immediately to life, are in the inmost heaven, and surpass all others in their delights of wisdom. In every object they see what is Divine; the objects they see indeed with their eyes; but the corresponding Divine things flow in immediately into their minds and fill them with a blessedness that affects all their sensations. Thus, before their eyes all things seem to laugh, to play, and to live (see above, n. 270). [4] Those who have loved knowledges and have thereby cultivated their rational and acquired intelligence, and at the same time have acknowledged the Divine-in the other life have their pleasure in knowledges, and their rational delight changed into spiritual delight, which is delight in cognitions of good and truth. They dwell in gardens where flower beds and grass plots are seen beautifully arranged, with rows of trees round about, and arbours, and walks, the trees and flowers changing from day to day. The entire view imparts delight to their minds in a general way, and the variations in detail continually renew the delight; and as these correspond to Divine things, and they are in the knowledge of correspondences, they are constantly filled with new cognitions, and by these their spiritual rational is perfected. Their delights are such because gardens, flower beds, grass plots, and trees correspond to sciences, cognitions, and the resulting intelligence.## aRef 1Cor@2 @9 S5′ [5] Those who have ascribed all things to the Divine, regarding nature as relatively dead and merely subservient to things spiritual, and have confirmed themselves in this view, are in heavenly light; and all things that appear before their eyes are made by that light transparent, and in their transparency exhibit innumerable variegations of light, which their internal sight takes in, as it were, directly, and from this they perceive interior delights. The things seen within their houses are as if made of diamonds, with similar variegations of light. The walls of their houses, as already said, are like crystal, and thus also transparent; and in them seemingly flowing forms representative of heavenly things are seen also with unceasing variety, and this because such transparency corresponds to the understanding when it has been enlightened by the Lord and when the shadows that arise from a belief in, and love for natural things have been removed. With reference to such things and infinite others, it is said by those who have been in heaven that they have seen what eye has never seen; and from a perception of Divine things communicated to them by those who are there, that they have heard what ear has never heard. [6] Those who have not acted in secret ways, but have been willing to have all that they have thought made known so far as civil life would permit, because their thoughts have all been in accord with what is honest and just from the Divine-in heaven have faces full of light; and in that light every least affection and thought is seen in the face as in its form, and in their speech and actions they are like images of their affections. Such, therefore, are more loved than others. While they are speaking the face becomes a little obscured; but as soon as they have spoken, the things they have said become plainly manifest all at once in the face. And as all the objects that come into existence round about them correspond to their interiors, these assume such an appearance that others can clearly perceive what they represent and signify. Spirits who have found delight in clandestine acts, when they see such at a distance flee from them, and appear to themselves to creep away from them like serpents. [7] Those who have regarded adulteries as abominable, and have lived in a chaste love of marriage, are more than all others in the order and form of heaven, and therefore in all beauty, and continue unceasingly in the flower of youth. The delights of their love are ineffable, and increase to eternity; for all the delights and joys of heaven flow into that love, because that love descends from the conjunction of the Lord with heaven and with the Church, and in general from the conjunction of good and truth, which conjunction is heaven itself in general, and with each angel in particular (see above, n. 366-386). What their external delights are, it is impossible to describe in human words. These are only a few of the things that have been told about the correspondences of the delights of those who are in heavenly love.
# In the Word a “field of corn” signifies a state of the reception and growth of truth from good (n. 9294).
“Standing corn” signifies truth in conception (n. 9146).
“Vineyards” signify the spiritual Church and the truths of that Church (n. 1069, 9139).
“Precious stones’ signify the truths of heaven and of the Church transparent from good (n. 114, 9863, 9865, 9868, 9873, 9905).
A “window” signifies the intellectual faculty which pertains to the internal sight (n. 655, 658, 3391).
## “garden”, a “grove”, and a “park”, signify intelligence (n. 100, 108, 3220).
This is why the ancients celebrated holy worship in groves (n. 2722, 4552).
“Flowers” and “flower beds” signify scientific truths and cognitions (n. 9553).
“Herbs”, “grasses”, and “grass plots” scientific truths (n. 7571).
“Trees” signify perceptions and cognitions (n. 103, 2163, 2682, 2722, 2972, 7692).

490. From these things it can be known that the delights of all are changed after death into their correspondences, while the love itself continues to eternity. This is true of conjugial love, of the love of justice, honesty, goodness and truth, the love of knowledges and of cognitions, the love of intelligence and wisdom, and the rest. From these loves, delights flow like streams from their fountain; and these continue; but when raised from natural to spiritual delights they are exalted to a higher degree.

491. THE FIRST STATE OF MAN AFTER DEATH

There are three states that man passes through after death before he comes into either heaven or hell. The first state is the state of his exteriors, the second state the state of his interiors, and the third his state of preparation. These states man passes through in the world of spirits. There are some, however, who do not pass through them; but immediately after death are either taken up into heaven or cast into hell. Those who are immediately taken up into heaven are those who have been regenerated and thereby prepared in the world for heaven. Those who have been so regenerated and prepared that they need simply to cast off natural impurities with the body are at once taken up by the angels into heaven. I have seen them so taken up soon after the hour of death. On the other hand, those who have been inwardly wicked while maintaining an outward appearance of goodness, and have thus filled up the measure of their wickedness by artifices, using goodness as a means of deceiving-these are at once cast into hell. I have seen some such cast into hell immediately after death, one of the most deceitful with his head downward and feet upward, and others in other ways. There are some who immediately after death are cast into caverns and are thus separated from those who are in the world of spirits, and are taken out from these and put back again by turns. They are such as have dealt wickedly with the neighbour under civil pretences. But all these are few in comparison with those who are retained in the world of spirits, and are there prepared in accordance with Divine order for heaven or for hell.

492. In regard to the first state, which is the state of the exteriors, it is that into which man comes immediately after death. Every man, as regards his spirit, has exteriors and interiors. The exteriors of the spirit are the means by which it adapts to fellowship with others the man’s body in the world, especially the face, speech, and movements; while the interiors of the spirit are what belong to its own will and consequent thought; and these are rarely manifested in face, speech, and movement. For man is accustomed from childhood to maintain a semblance of friendship, benevolence, and sincerity, and to conceal the thoughts of his own will, thereby living from habit a moral and civil life in externals, whatever he may be internally. As a result of this habit man scarcely knows what his interiors are, and gives little thought to them.

sRef Matt@21 @1 S0′ 493. The first state of man after death is like his state in the world, for he is then likewise in externals, having a like face, like speech, and a like “animus”, thus a like moral and civil life. So it is that he then does not know but that he is still in the world unless he gives attention to what he encounters and to the things told him by the angels when he was resuscitated-that now he is a spirit (n. 450). Thus is one life continued into the other, and death is merely transition.

494. The state of man’s spirit that immediately follows his life in the world being such, he is then recognized by his friends and by those he had known in the world; for this is something that spirits perceive not only from one’s face and speech but also from the sphere of his life when they draw near. Whenever anyone in the other life thinks about another he brings his face before him in thought, and at the same time many things of his life; and when he does this the other becomes present, as if he had been sent for or called. This is so in the spiritual world because thoughts there are shared, and there is no such space there as in the natural world (see above, n. 191-199). So all, as soon as they come into the other life, are recognized by their friends, their relatives, and those in any way known to them; and they talk with one another, and afterwards associate in accordance with their friendships in the world. I have often heard that those who have come from the world were rejoiced at seeing their friends again, and that their friends in turn were rejoiced that they had come. Very commonly husband and wife come together and congratulate each other, and continue together, and this for a longer or shorter time according to their delight in living together in the world. But if they had not been united by a truly conjugial love, which is a conjunction of minds by heavenly love, after remaining together for a while they separate. Or if their minds had been discordant and were inwardly adverse, they break forth into open enmity, and sometimes into combat; nevertheless they are not separated until they enter the second state, which will be treated of presently.

495. As the life of spirits recently from the world is not unlike their life in the natural world, and as they know nothing about their state of life after death and nothing about heaven and hell except what they have learned from the sense of the letter of the Word and preaching from it, they are at first surprised to find themselves in a body and in every sense that they had in the world, and seeing like things; and they become eager to know what heaven is, what hell is, and where they are. Therefore they are instructed by their friends about the conditions of eternal life, and are also taken about by them to various places and into various companies, and sometimes into cities, and into gardens and parks, being shown chiefly such magnificent things as delight the externals in which they are. They are then brought in turn into those notions about the state of their soul after death, and about heaven and hell, that they had entertained in the life of the body, even until they feel indignant at their total ignorance of such things, and at the ignorance of the Church also. Nearly all are anxious to know whether they will come into heaven. Most of them believe that they will, because of their having lived in the world a moral and civil life, never considering that the bad and the good live a like life in externals, alike doing good to others, attending public worship, hearing sermons, and praying; and wholly ignorant that external deeds and external acts of worship are of no avail, but only the internals from which the externals proceed. There is hardly one out of thousands who knows what internals are, and that it is in them that a man has heaven and the Church. Still less is it known that outward acts are such as the intentions and thoughts are, and the love and faith in these from which they spring. And even when taught, they fail to comprehend that thinking and willing are of any avail, but only speaking and acting. Such for the most part are those who, at this day, come from the Christian world into the other life.

496. Such, however, are explored by good spirits to discover what they are, and this in various ways; since in this, the first state, the evil equally with the good utter truths and do good acts, and for the reason mentioned above, that, like the good, they have lived morally in outward respects, since they have lived under governments, and subject to laws, and have thereby acquired a reputation for justice and honesty, and have gained favour, and thus been raised to honours, and have acquired wealth. But evil spirits are distinguished from good spirits chiefly by this, that the evil give eager attention to whatever is said about external things, and but little attention to what is said about internal things, which are the truths and goods of the Church and of heaven. These they listen to, but not with attention and joy. They are also distinguished by their turning repeatedly in specific directions, and following, when left to themselves, the paths that lead in those directions. From such turning to certain quarters and going in certain ways it is known what is the kind of love that leads them.

497. All spirits who arrive from the world are connected with some society in heaven or some society in hell, and yet only as regards their interiors; and so long as they are in exteriors their interiors are manifested to no one, for externals cover and conceal internals, especially in the case of those who are in interior evil. But afterwards, when they come into the second state, their evils become manifest, because their interiors are then opened and their exteriors laid asleep.

498. This first state of man after death continues with some for days, with some for months, and with some for a year; but seldom with anyone beyond a year; for a shorter or longer time with each one differently in accordance with the agreement or disagreement of his interiors with his exteriors. For with everyone the exteriors and interiors must make one and correspond. In the spiritual world no one is permitted to think and will in one way and speak and act in another. Everyone there will be an image of his own affection or his own love, and therefore such as he is interiorly, such he will be exteriorly; and for this reason a spirit’s exteriors are first disclosed and reduced to order that they may serve the interiors as a corresponding plane.

499. THE SECOND STATE OF MAN AFTER DEATH

The second state of man after death is called the state of his interiors, because he is then let into the interiors of his mind, that is, of his will and thought; while his exteriors, which he had been in during his first state, are laid asleep. Whoever gives any thought to man’s life and speech and action can know that everyone has exteriors and interiors, that is, exterior and interior thoughts and intentions. This he can know from these things. In civil life one thinks about others in accordance with what he has heard and learned of them by report or conversation; but he does not talk with them in accordance with his thought; and if they are evil he nevertheless treats them with civility. That this is so is known especially in the case of pretenders and flatterers, who speak and act in one way and think and will in a wholly different way; also in the case of hypocrites, who talk about God and heaven and the salvation of souls and the truths of the Church and their country’s good and their neighbour as if from faith and love, although in heart they believe otherwise and love themselves alone. [2] From these things it can be established that there are two kinds of thought, one exterior and the other interior; and that there are those who speak from exterior thought, while from their interior thought they have other sentiments, and that these two kinds of thought are kept separate, since the interior is carefully prevented from flowing into the exterior and becoming manifest in any way. By creation man is so formed as to have his interior and exterior thought make one by correspondence; and these make one in those who are in good, for such both think and speak what is good only. But in those who are in evil, interior and exterior thought do not make one, for such think what is evil and say what is good. With such there is an inversion of order, for good with them is on the outside and evil within; and in consequence, evil has dominion over good, and subjects it to itself as a servant, that it may serve it as a means for gaining its ends, which are of the same nature as their love. Because there is such an end in the good that they seek and do, it is evident that good with them is not good, but is infected with evil, however good it may appear in external form to those not acquainted with their interiors. [3] It is otherwise with those who are in good. With such, order is not inverted; but good from interior thought flows into exterior thought, and thus into speech and act. This is the order into which man was created; for in heaven, and in the light of heaven, such are the interiors of those there. And as the light of heaven is the Divine Truth that goes forth from the Lord, and consequently is the Lord in heaven (n. 126-140), therefore such are led by the Lord. All these things have been said to make known that every man has interior thought and exterior thought, and that these are distinct from each other. When thought is mentioned, will also is understood, for thought is from the will, and no one can think apart from the will. All this makes clear what is meant by the state of man’s exteriors and the state of his interiors.

500. When will and thought are mentioned, then by will is also meant affection and love, and all the delight and pleasure that spring from affection and love, since all these relate to the will as to their subject; for what a man wills he loves and feels to be delightful or pleasurable; and on the other hand, what a man loves and feels to be delightful or pleasurable, that he wills. But by thought is then meant everything by which he confirms his affection or love, for thought is simply the will’s form, or that whereby what is willed may appear in light. This form is made apparent through various rational analyses, which have their origin in the spiritual world and belong properly to the spirit of man.

501. It is to be known that man is wholly such as his interiors are, and not such as his exteriors are, separate from his interiors. This is because his interiors belong to his spirit, and the life of his spirit is the life of man, for from it his body lives; and because of this, such as a man is as to his interiors, such he continues to be to eternity. But as the exteriors pertain to the body, they are separated after death, and those of them that adhere to the spirit are laid asleep, and serve purely as a plane for the interiors, as has been shown above in treating of the memory of man which continues after death. This makes clear what is man’s own and what is not his own, namely, that with the evil nothing belonging to the exterior thought from which they speak, or to the exterior will from which they act, is their own, but only that belonging to their interior thought and will.

502. When the first state, which is the state of the exteriors treated of in the preceding section, has been passed through, the man-spirit is let into the state of his interiors, or into the state of his interior will and the thought therefrom, in which he had been in the world when left to himself to think freely and without restraint. Into this state he unconsciously glides, just as when in the world he withdraws the thought nearest to his speech, that is, from which he speaks, towards his interior thought and abides in the latter. Therefore, in this state of his interiors the man-spirit is in himself and in his very life; for to think freely from his own affection is the very life of man, and is himself.

503. In this state the spirit thinks from his very will, thus from his very affection, or from his very love; and the thought then makes one with the will, and one in such a manner that he seems scarcely to think but only to will. It is nearly the same when he speaks, yet with the difference that he speaks with a kind of fear that the thoughts of the will may go forth naked, since from a civil life in the world this has come to be a part of his will.

504. All men without exception are let into this state after death, because it is their spirit’s own state. The former state is such as the man was, in regard to his spirit when in company; and that is not his own state. That this state, namely, the state of the exteriors into which man first comes after death (as shown in the preceding section) is not his own state, can be confirmed by many things, for example, that spirits not only think but also speak from their affection, since their speech is from their affection (as can be confirmed from the things said and shown in the section on the speech of angels, n. 234-245). It was in this way that man had thought while in the world when he was thinking within himself, for at such times his thought was not from the speech of his body, but he saw the things, and in a minute of time saw more than he could afterwards utter in half an hour. Again, that the state of the exteriors is not man’s own state or the state of his spirit is evident from the fact that when he is in company in the world he then speaks in accord with the laws of moral and civil life, and at such times interior thought rules the exterior thought, as one person rules another, to keep him from transgressing the limits of what is seemly and honourable. It is evident also from the fact that when a man thinks within himself, he thinks how he must speak and act in order to please and to secure friendship, goodwill, and favour, and this in extraneous ways, that is, otherwise than he would do if he acted in accordance with his own will. From these things it is clear that the state of the interiors into which the spirit is let, is his own state, and was his own state when he was living in the world as a man.

sRef Matt@23 @27 S0′ 505. When the spirit is in the state of his interiors it becomes clearly evident what the man was in himself when he was in the world, for at such times he acts from his proprium. He who was in the world interiorly in good then acts rationally and wisely, and even more wisely than in the world, because he is released from connection with the body, and thus from those earthly things that caused obscurity and interposed, as it were, a cloud. But he who was in evil in the world then acts foolishly and insanely, and even more insanely than in the world, because he is free and under no restraint. For while he lived in the world he was sane in externals, since by means of externals he made himself appear to be a rational man; but when he has been stripped of his externals his insanities are revealed. An evil man who in externals takes on the semblance of a good man may be likened to a vessel shining and polished on the outside and covered with a lid, within which, filth of all kinds is hidden, in accordance with the Lord’s saying:

Ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men’s bones and of all uncleanness. Matt. xxiii. 27.

506. All who have lived a good life in the world and have acted from conscience, who are such as have acknowledged the Divine and have loved Divine truths, especially such as have applied those truths to life, seem to themselves, when let into the state of their interiors, like those aroused from sleep into full wakefulness, or like people passing from darkness into light. They then think from the light of heaven, thus from an interior wisdom, and they act from good, thus from an interior affection. Heaven even flows into their thoughts and affections with an interior blessedness and delight of which they had previously had no knowledge; for they have communication with the angels of heaven. They then acknowledge the Lord and worship Him from their very life, for, being in the state of their interiors, they are in their own life (as has been said just above, n. 505); and as freedom pertains to interior affection they then acknowledge and worship the Lord from freedom. Thus, too, they withdraw from external sanctity and come into that internal sanctity in which worship itself truly consists. Such is the state of those who have lived a Christian life in accordance with the commandments in the Word. [2] But the state of those who have lived an evil life in the world and who have had no conscience, and have in consequence denied the Divine, is the direct opposite of this. For all who live an evil life, inwardly in themselves deny the Divine, however much they may suppose when in external thought that they acknowledge the Lord and do not deny Him; for acknowledging the Divine and living an evil life are opposites. When such in the other life come into the state of their interiors, and are heard speaking and seen acting, they appear foolish; for from their evil lusts they burst forth into all sorts of abominations, into contempt of others, ridicule and blasphemy, hatred and revenge; they plot intrigues, some with a cunning and malice that can scarcely be believed to be possible in any man. For they are then in a state of freedom to act in harmony with the thoughts of their will, since they are separated from the exterior things that restrained and checked them in the world. In a word, they are deprived of their rationality, because while they were in the world, what is rational did not have its seat in their interiors, but in their exteriors; and yet they seemed to themselves to be wiser than others. [3] This being their character, while in the second state they are let down for short intervals into the state of their exteriors, and into a recollection of their actions when they were in the state of their interiors. Some of them then feel ashamed, and acknowledge that they have been insane; some do not feel ashamed; and some are angry because they are not permitted to remain permanently in the state of their exteriors. But these are shown what they would be if they were to continue in that state, namely, that they would attempt to accomplish in secret ways the same evil ends, and by semblances of goodness, honesty, and justice, would mislead the simple in heart and faith, and would utterly destroy themselves; for their exteriors would at length burn with the same fire as their interiors, and this would consume their whole life.

sRef Luke@12 @2 S0′ sRef Luke@12 @3 S0′ sRef Matt@12 @36 S0′ 507. When in this second state, spirits become visibly just what they had been in themselves while in the world, what they then did and said secretly being now made manifest; for now, because external things do not restrain them, they speak such things openly, and also try to do them, not being fearful for their reputation as in the world. They are also brought into many states of their evils, that what they are may be evident to angels and good spirits. Thus are hidden things laid open and secret things uncovered, in accordance with the Lord’s words:

There is nothing covered up that shall not be revealed, and hid that shall not be known. Whatsoever ye have said in the darkness shall be heard in the light, and what ye have spoken in the ear in the inner chambers shall be proclaimed on the housetops. Luke xii. 2, 3.

And elsewhere:

I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. Matt. xii. 36.

508. The quality of the wicked in this state cannot be described in a few words, for each one is insane in accord with his own lusts, and these are various; therefore, I would merely mention some special instances from which conclusions may be formed respecting the rest. Those who have loved themselves above all things, and in their occupations and employments have looked to their own honour, and have performed uses and found delight in them not for the use’s sake but for the sake of reputation, that they might because of them be esteemed more worthy than others, and have thus been fascinated by their reputation for honour, are more stupid in this second state than others; for so far as one loves himself, to that extent he is separated from heaven, and so far as he is separated from heaven he is separated from wisdom. [2] But those who have not only been in self-love but have been crafty also, and have raised themselves to honours by means of crafty practices, associate themselves with the worst of spirits, and learn magic arts, which are abuses of Divine order, and by means of these they assail and infest all who do not honour them, laying snares, fomenting hatred, burning with revenge, and are eager to vent their rage on all who do not yield to them; and they rush into all these enormities so far as their fiendish companions favour them; and at length they meditate upon how they can climb up into heaven to destroy it, or be worshipped there as gods. To such length does their madness carry them. [3] Papists of this character are more insane than the rest, for they cherish the notion that heaven and hell are subject to their power, and that they can remit sins at pleasure, claiming to themselves all that is Divine, and calling themselves Christ. This persuasion is such with them that, wherever it flows in, it disturbs the mind and induces darkness even to pain. Such are nearly the same in both the first and the second state; but in the second they are without rationality. Of their insanities and their lot after this state some particulars will be stated in the little work on THE LAST JUDGMENT AND THE DESTRUCTION OF BABYLON. [4] Those who have attributed creation to nature, and have therefore in heart, if not with the lips, denied the Divine, and thus all things of the Church and of heaven, associate with their like in this second state, and call everyone “God” who excels in craftiness, worshipping him even with Divine honours. I have seen such in an assembly adoring a magician, debating about nature, and behaving like fools, as if they were beasts under a human form, while among them there were some who in the world had been in stations of dignity, and some who had been esteemed learned and wise. So with others in other states. [5] From these few instances it can be inferred what those are who have the interiors of their minds closed heaven- wards, as is the case with all who have received no influx out of heaven through acknowledgment of the Divine and a life of faith. Everyone can judge from himself how he would act if, being such, he were left free to act with no fear of the law and no fear in regard to his life, and with no outward restraints, such as fear of injury to one’s reputation or of loss of honour and gain and consequent pleasures. [6] Nevertheless, the insanity of such is restrained by the Lord that it may not rush beyond the limits of use; for even by every one of such spirits a use is performed. In them, good spirits see what evil is and its quality, and what man is when he is not led by the Lord. Another of their uses is their collecting together evil spirits like themselves and separating them from the good; and another, that the truths and goods that the evil had outwardly professed and feigned are taken away from them, and they are brought into the evils of their life and the falsities of their evil, and are thus prepared for hell. [7] For no one comes into hell until he is in his own evil and the falsities of evil, since no one is permitted there to have a divided mind, that is, to think and speak one thing and to will another. Every evil spirit there will think what is false from evil, and will speak from the falsity of evil, in both respects from the will, thus from his own essential love and its delight and pleasure, in the same way that he thought while in the world when he was in his spirit, that is, in the same way as he thought in himself when he thought from interior affection. The reason is that the will is the man himself, and not the thought except so far as it partakes of the will, the will being the very nature itself or disposition of the man. Therefore man’s being let into his will is being let into his nature or disposition, and likewise into his own life; for by his life man puts on a nature; and after death he continues to be such as the nature is that he has acquired by his life in the world; and with the evil this nature can no longer be amended and changed by way of the thought or by the understanding of truth.

509. When evil spirits are in this second state, as they rush into evils of every kind they are subjected to frequent and grievous punishments. In the world of spirits there are many kinds of punishment; and there is no regard for person, whether one had been in the world a king or a servant. Every evil carries its punishment with it, the evil and the punishment being connected; therefore whoever is in evil is also in the punishment of evil. And yet no one in the other world suffers punishment on account of the evils that he had done in this world, but only on account of the evils that he then does; although it amounts to the same and is the same thing whether it be said that they suffer punishment on account of their evils in the world or that they suffer punishment on account of the evils they do in the other life, since everyone after death returns into his own life and thus into like evils; and the man continues the same as he had been in the life of the body (n. 470-484). They are punished because the fear of punishment is the sole means of subduing evils in this state. Exhortation is no longer of any avail, neither is instruction or fear of the law and of the loss of reputation, since everyone then acts from his nature; and that nature can be restrained and broken only by punishments. But good spirits, although they had done evils in the world, are never punished, because their evils do not return. Moreover, it is granted to know that the evils they did were of a different kind or nature, not being done purposely in opposition to the truth, or from any other badness of heart than that which they received by inheritance from their parents, and that they were borne into this by a blind delight when they were in externals separate from internals.

510. Everyone comes to his own society in which his spirit was in the world; for every man, as regards his spirit, is conjoined to some society, either infernal or heavenly, the evil man to an infernal society and the good man to a heavenly society, and to that society he is brought after death (see n. 438). The spirit is led to his society gradually, and at length enters it. When an evil spirit is in the state of his interiors he is turned by degrees towards his own society, and at length, before that state is ended, directly to it; and when that state is ended he himself casts himself into the hell where those are who are like himself. This act of casting down appears to the sight like one falling headlong with the head downwards and the feet upwards. The cause of this appearance is that the spirit himself is in an inverted order, having loved infernal things and rejected heavenly things. In this second state some evil spirits enter the hells and come out again by turns; but these do not appear to fall headlong as those do who are fully vastated. Moreover, the society itself in which they were as regards their spirit while in the world is shown to them when they are in the state of their exteriors, that they may thus learn that even while in the life of the body they were in hell, although not in the same state as those who are in hell itself; but in the same state as those who are in the world of spirits. Of this state, as compared with those who are in hell, more will be said in following sections.

511. In this second state the separation of evil spirits from good spirits takes place. For in the first state they are together, since while a spirit is in his exteriors he is as he was in the world, thus the evil with the good and the good with the evil; but it is otherwise when he has been brought into his interiors and left to his own nature or will. The separation of evil spirits from good spirits is effected by various methods; in general, by their being taken about to those societies with which in their first state they had communication by means of their good thoughts and affections, thus to those societies that they had induced to believe by outward appearances that they were not evil. Usually, they are led about through a wide circle, and everywhere what they really are is made manifest to good spirits. At the sight of them the good spirits turn away; and at the same time the evil spirits who are being led about turn their faces away from the good towards that quarter where their infernal society is, into which they are about to come. Other methods of separation, which are many, will not now be mentioned.

512. THE THIRD STATE OF MAN AFTER DEATH, WHICH IS A STATE OF INSTRUCTION FOR THOSE WHO COME INTO HEAVEN

The third state of man after death, that is, of his spirit, is a state of instruction. This state is for those who come into heaven and become angels. It is not for those who come into hell, because such are incapable of being taught, and therefore their second state is also their third, ending in this, that they are wholly turned to their own love, thus to that infernal society which is in a like love. When this has been done, they then will and think from that love; and as that love is infernal, they will nothing but what is evil and think nothing but what is false. Willing what is evil and thinking what is false are their delights, because they are the delights of their love; and in consequence of this they reject everything good and true which they had previously adopted as serviceable to their love as means. [2] Good spirits, on the other hand, are led from the second state into the third, which is the state of their preparation for heaven by means of instruction. For one can be prepared for heaven only by means of cognitions of good and truth, that is, only by means of instruction, since one can know what spiritual good and truth are, and what evil and falsity are, which are their opposites, only by being taught. One can learn in the world what civil and moral good and truth are, which are called justice and honesty, because there are civil laws in the world that teach what is just, and there is intercourse with others whereby man learns to live in accordance with moral laws, all of which have relation to what is honest and right. But spiritual good and truth are learned, not from the world but from heaven. They can be learned from the Word and from the doctrine of the Church that is drawn from the Word, and yet unless man in respect of his interiors which belong to his mind is in heaven, spiritual good and truth cannot flow into his life; and man is then in heaven when he both acknowledges the Divine and acts justly and honestly for the reason that he ought so to act because it is commanded in the Word. This is living justly and honestly for the sake of the Divine, and not for the sake of self and the world, as ends. [3] But no one can so act until he has been taught, for example, that there is a God, that there is a heaven and a hell, that there is a life after death, that God ought to be loved above all things, and the neighbour as oneself, and that the things in the Word ought to be believed because the Word is Divine. Without a knowledge and acknowledgment of these things man is unable to think spiritually; and if he has no thought about them he does not will them; for what a man does not know he cannot think, and what he does not think he cannot will. So it is that when man wills these things then heaven flows into his life, that is, the Lord through heaven into the life of man; for the Lord flows into the will and through the will into the thought, and through both into the life, for the whole life of man is from these. All this makes clear that spiritual good and truth are learned not from the world but from heaven, and that no one can be prepared for heaven except by means of instruction. [4] Moreover, so far as the Lord flows into the life of any one He instructs him, for so far He kindles the will with the love of knowing truths and enlightens the thought to know them; and so far as this is done, the interiors of man are opened and heaven is implanted in them; and furthermore, what is Divine and heavenly flows into the honest things pertaining to moral life and into the just things pertaining to civil life with man, and makes them spiritual, since man then does these things from the Divine, since they are done for the sake of the Divine. For the things honest and just pertaining to moral and civil life which a man does from that source are the very effects of spiritual life; and the effect derives its all from the effecting cause, since such as the cause is, such is the effect.

513. Instruction is given by the angels of many societies, especially those in the northern and southern quarters, because those angelic societies are in intelligence and wisdom from cognitions of good and truth. The places of instruction are towards the north and are various, arranged and distinguished according to the kinds and varieties of heavenly goods, that all and each may be instructed there according to their disposition and faculty of reception. The places there extend round about to a great distance. The good spirits who are to be instructed are brought by the Lord to these places when they have completed their second state in the world of spirits, and yet not all. For those who have been instructed in the world, have been prepared there by the Lord for heaven, and also are taken up into heaven by another way-some immediately after death, some after a short stay with good spirits, where the grosser things of their thoughts and affections, which they had contracted from honours and riches in the world, are removed, and in that way they are purified. Some first are vastated, which is effected in places under the soles of the feet, called the lower earth, where some suffer severely. These are such as had confirmed themselves in falsities and yet had led good lives, for when falsities have been confirmed they inhere with much force, and until they have been dispersed, truths cannot be seen, and thus cannot be received. But vastations and how they are effected have been treated of in the ARCANA CAELESTIA, from which collected passages may be seen here in the notes below the line.#
# Vastations are effected in the other life, that is, those who pass into the other life from the world are vastated (n. 698, 7122, 7474, 9763).
The well-disposed are vastated in respect of falsities, while the evil are vastated in respect of truths (n. 7474, 7541, 7542).
The well-disposed undergo vastations that they also may be divested of what pertains to the earth and the world, which they had contracted while living in the world (n. 7186, 9763).
Also that evils and falsities may be removed, and thus there may be room for the influx of goods and truths out of heaven from the Lord, and ability to accept these (n. 7122, 9330).
Elevation into heaven is impossible until such things have been removed, because they obstruct heavenly things and are not in harmony with them (n. 6928, 7122, 7186, 7541, 7542, 9763).
Those who are to be raised up into heaven are thus prepared for it (n. 4728, 7090).
It is dangerous to come into heaven before being prepared (n. 537, 538).
The state of enlightenment and the joy of those who come out of vastation and are raised up into heaven, and their reception there (n. 2699, 2701, 2704).

514. All who are in places of instruction dwell separately from one another; for individuals are connected as to their interiors with that society of heaven into which they are about to come; thus as the societies of heaven are arranged in accord with the heavenly form (see above, n. 200-212), so are the places there where instruction is given; and for this reason, when those places are viewed from heaven something like a heaven in a smaller form is seen. They are spread out in length from east to west, and in breadth from south to north; but the breadth appears to be less than the length. The arrangement in general is as follows. In front are those who died in childhood and have been brought up in heaven to the age of early youth; these, after passing the state of their infancy with their instructresses, are brought hither by the Lord and instructed. Behind these are the places where those are instructed who died in adult age, and who in the world were in the affection of truth derived from good of life. Again, behind these are those who in the world were connected with the Mohammedan religion, and lived a moral life and acknowledged one Divine, and the Lord as the very Prophet. When these withdraw from Mohammed, because he can give them no help, they approach the Lord and worship Him and acknowledge His Divinity, and they are then instructed in the Christian religion. Behind these, more to the north, are the places of instruction of various heathen nations who in the world have lived a good life in conformity with their religion, and have thereby acquired a kind of conscience, and have done what is just and right not so much on account of the laws of their government, as on account of the laws of religion, which they believed ought to be sacredly observed, and in no way violated by their doings. When these have been taught they are all easily led to acknowledge the Lord, because it is impressed on their hearts that God is not invisible, but is visible under a human form. These in number exceed all the rest, and the best of them are from Africa.
# The region where those vastations are effected is called the lower earth (n. 4728, 7090).
That region is under the soles of the feet surrounded by the hells; its nature described (n. 4940-4955, 7090); from experience (n. 699).
What the hells are which more than others infest and vastate (n. 7317, 7502, 7545).
Those who have infested and vastated the well-disposed are afterwards afraid of them, shun them, and turn away from them (n. 7768).
These infestations and vastations are effected in different ways in accordance with the adhesion of evils and falsities, and they continue in accordance with their quality and quantity (n. 1106-1113).
Some are quite willing to be vastated (n. 1107).
Some are vastated by fears (n. 4942).
Some by being infested with the evils they have done in the world, and with the falsities they have thought in the world, from which they have anxieties and pangs of conscience (n. 1106).
Some by spiritual captivity, which is ignorance of truth and interception of truth, combined with a longing to know truths (n. 1109, 2694).
Some by sleep; some by a middle state between wakefulness and sleep (n. 1108).
Those who have placed merit in works seem to themselves to be cutting wood (n. 1110).
Others in other ways, with great variety (n. 699).

515. But all are not instructed in the same way, nor by the same societies of heaven. Those who have been brought up from childhood in heaven, not having imbibed falsities from the falsities of religion or defiled their spiritual life with the dregs pertaining to honours and riches in the world, receive instruction from the angels of the interior heavens. Those who have died in adult age receive instruction mainly from angels of the lowest heaven, because these angels are better suited to them than the angels of the interior heavens, who are in interior wisdom which is not yet acceptable to them. But the Mohammedans receive instruction from angels who had been previously in the same religion and had been converted to Christianity. The heathen, too, are taught by their angels.

516. All the instruction there is done from the doctrine drawn from the Word, and not from the Word apart from doctrine. Christians are instructed from the heavenly doctrine that is in entire agreement with the internal sense of the Word. The rest, as the Mohammedans and heathen, are taught from doctrines suited to their apprehension, which differ from the heavenly doctrine only in this, that spiritual life is taught by means of moral life in harmony with the good tenets of their religion from which they had derived their life in the world.

517. Instruction in the heavens differs from instruction on earth in that cognitions are not committed to memory, but to life; for the memory of spirits is in their life, for they receive and imbibe everything that is in harmony with their life, and do not receive, still less imbibe, what is not in harmony with it. For spirits are affections, and are therefore in a human form that is similar to their affections. [2] Being such, they are constantly inspired with the affection of truth with regard to the uses of life; for the Lord provides that every one loves the uses suited to his disposition; and that love is exalted by the hope of becoming an angel. And as all the uses of heaven have relation to the general use, which is on behalf of the Lord’s kingdom, which is their fatherland there, and as all special and particular uses are to be valued in proportion as they more closely and fully have regard to that general use, so all of these special and particular uses, which are innumerable, are good and heavenly; therefore with everyone the affection of truth is so conjoined with the affection of use that they act as one; and thereby truth is so implanted in use that the truths they learn to know are truths of use. In this way are angelic spirits instructed and prepared for heaven. [3] The affection of truth that is suited to the use is insinuated by various means, most of which are unknown in the world; chiefly by representatives of uses which in the spiritual world are exhibited in a thousand ways, and with such delights and pleasures that they permeate the spirit from the interiors of his mind to the exteriors of his body, and thus affect the whole. In consequence, the spirit becomes as it were his use. Therefore, when he comes into his society, into which he is initiated by instruction, he is in his life by being in his use.# From these things it can be confirmed that cognitions, which are external truths, do not bring anyone into heaven; but the life itself, which is a life of uses implanted by means of cognitions.
# Every good has both its delight and its quality from uses and in accordance with uses; therefore such as the good is, such is the use (n. 3049, 4984, 7038).
Angelic life consists in the goods of love and charity, thus in performing uses (n. 454).
The Lord, and therefore the angels, have regard to nothing in man but ends which are uses (n. 1317, 1645, 5854).
The kingdom of the Lord is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038).
Serving the Lord is performing uses (n. 7038).
What man is, such are his uses (n. 1568, 3570, 4054, 6571, 6935, 6938, 10284).

sRef Dan@12 @3 S0′ 518. There were some spirits who had convinced themselves, by thinking about it in the world, that they would come into heaven and be received before others because of their learning and their great knowledge from the Word and from the doctrines of the Churches, believing that they were wise in consequence, and were such as are meant by those of whom it is said that

They shall shine as the brightness of the firmament, and as the stars.
Daniel xii. 3.

But these were examined to see whether their thoughts resided in the memory or in the life. Those who had a genuine affection of truth, that is, who had uses separated from what pertains to the body and the world as their end, which are essentially spiritual uses-when they had been instructed, were received into heaven; and it was then given them to know what it is that shines in heaven, namely, Divine Truth (which is the light of heaven) in use, which is a plane that receives the rays of that light and turns them into various splendours. But those with whom cognitions resided merely in the memory, and who had acquired therefrom an ability to reason about truths and to prove what they had already accepted as principles, seeing such principles, after they had confirmed them, as truths, although they were falsities-these, as they were in no heavenly light, and yet were in a belief derived from the conceit that usually adheres to such intelligence that they were more learned than others, and would for that reason come into heaven and be served by the angels, in order that they might be withdrawn from their delusive faith, were taken up to the first or outermost heaven to be introduced into an angelic society. But at the very threshold their eyes began to be darkened by the inflowing of the light of heaven, and their understanding to be disturbed, and at length they began to gasp as if at the point of death; and as soon as they felt the heat of heaven, which is heavenly love, they began to be inwardly tormented. They were therefore cast down, and afterwards were instructed that cognitions do not make an angel, but the life itself, which is gained by means of cognitions, for cognitions regarded in themselves are outside heaven; but life acquired by means of cognitions is within heaven.

519. When spirits have been prepared for heaven by instruction in the places above described, which is effected in a short time on account of their being in spiritual ideas that comprehend many particulars together, they are clothed with angelic garments, which are mostly glowing white as if made of fine linen; and they are thus brought to the way that leads upwards towards heaven, and are delivered there to angel guards, and afterwards are received by other angels and introduced into societies and into many blessednesses there. After this, each one is led by the Lord into his own society, which is also effected by various ways, sometimes by winding paths. The ways by which they are led are not known to any angel, but are known to the Lord alone. When they come to their own society then their interiors are opened; and as these are in conformity with the interiors of the angels who are in that society they are immediately recognized and received with joy.

520. To these things I would add a memorable fact respecting the ways that lead from these places to heaven, by which the newly arrived angels are introduced. There are eight ways, two from each place of instruction, one going up in an eastern direction, the other towards the west. Those who come into the Lord’s celestial kingdom are introduced by the eastern way, while those who come into the spiritual kingdom are introduced by the western way. The four ways that lead to the Lord’s celestial kingdom appear adorned with olive trees and fruit trees of various kinds; but those that lead to the Lord’s spiritual kingdom appear adorned with vines and laurels. This is from correspondence, because vines and laurels correspond to the affection of truth and its uses, while olives and fruits correspond to the affection of good and its uses.

521. NO ONE COMES INTO HEAVEN AS A RESULT OF IMMEDIATE MERCY

Those who have not been instructed about heaven and the way to heaven, and about the life of heaven with man, suppose that being received into heaven is a mere matter of mercy, which is granted to those who have faith, and for whom the Lord intercedes; thus that it is an admission from mere grace; consequently, that all men without exception might be saved if the Lord so pleased, and some even believe that all in hell might be so saved. But those know nothing about man, that he is just such as his life is, and that his life is such as his love is, both as to the interiors pertaining to his will and understanding and as to the exteriors pertaining to his body; also that his bodily form is merely the external form in which the interiors exhibit themselves in effect; consequently, that the entire man is his own love (see above, n. 363). Nor do they know that the body lives not from itself, but from its spirit, and that a man’s spirit is his essential affection, and his spiritual body is nothing else than his affection in human form, and in such a form it appears after death (see above, n. 453-460). So long as man remains ignorant of these things he may be induced to believe that salvation is nothing but Divine good pleasure, which is called mercy and grace.

522. But first it will be told what the Divine mercy is. The Divine mercy is pure mercy towards the whole human race, to save it; and it is also unceasing towards every man, and is never withdrawn from anyone; so that everyone is saved who can be saved. And yet no one can be saved except by Divine means, which means have been revealed by the Lord, in the Word. The Divine means are what are called Divine truths, which teach how man must live in order to be saved. By these truths the Lord leads man to heaven, and by them He implants in man the life of heaven. This the Lord does with all. But the life of heaven can be implanted in no one unless he abstains from evil, for evil obstructs. So far, therefore, as man abstains from evil, the Lord leads him out of pure mercy by His Divine means, and this from infancy to the end of his life in the world and afterwards to eternity. This is what is meant by the Divine mercy. Hence it is clear that the mercy of the Lord is pure mercy, but not immediate, that is, it does not look to saving all out of mere good pleasure, however they may have lived.

523. The Lord never does anything contrary to order, because He Himself is Order. The Divine Truth that goes forth. from the Lord is what makes order; and Divine truths are the laws of order. It is in accord with these laws that the Lord leads man. Consequently, to save man as a result of immediate mercy is contrary to Divine order, and what is contrary to Divine order is contrary to the Divine. Divine order is heaven with man. Man has perverted this in himself by a life contrary to the laws of order, which are Divine truths. Into this order man is brought back by the Lord out of pure mercy by means of the laws of order; and so far as he is brought back into this order he receives heaven in himself; and he who receives heaven in himself comes into heaven. This again makes clear that the Lord’s Divine mercy is pure mercy, and not immediate mercy.#
# Divine Truth going forth from the Lord is the source of order, and Divine Good is the essential of order (n. 1728, 2258, 8700, 8988).
Thus the Lord is order (n. 1919, 2011, 5110, 5703, 10336, 10619).
Divine truths are the laws of order (n. 2447, 7995).
The whole heaven is arranged by the Lord in accordance with His Divine order (n. 3038, 7211, 9128, 9338, 10125, 10151, 10157).
Therefore the form of heaven is a form in accord with the Divine order (n. 4040-4043, 6607, 9877).
So far as a man lives in accordance with order, that is, so far as he lives in good in accordance with Divine truths, he receives heaven in himself (n. 4839).
Man is the being in whom are brought together all things of Divine order, and by creation he is Divine order in form, because he is a recipient of Divine order (n. 3628, 4219, 4220, 4223, 4523, 4524, 5214, 6013, 6057, 6605, 6626, 9706, 10156, 10472).
Man is not born into good and truth but into evil and falsity, thus not into Divine order but into the opposite of order, and for this reason he is born into pure ignorance; consequently it is necessary for him to be born anew, that is, to be regenerated, which is effected by the Lord by means of Divine truths, that he may be brought back into order (n. 1047, 2307, 2308, 3518, 8480, 8550, 10283, 10284, 10286, 10731).
When the Lord forms man anew, that is, regenerates him, He arranges all things in him in harmony with order, that is, in the form of heaven (n. 5700, 6690, 9931, 10303).
Evils and falsities are contrary to order; nevertheless those who are in them are ruled by the Lord not in accordance with order but from order (n. 4839, 7877, 10777).
It is impossible for a man who lives in evil to be saved by mercy alone, for that would be contrary to Divine order (n. 8700).

524. If men could be saved as a result of immediate mercy all would be saved, even those in hell; in fact, there would be no hell, because the Lord is Mercy itself, Love itself; and Good itself. Therefore it is inconsistent with His Divine to say that He is able to save all immediately and does not save them. It is known from the Word that the Lord wills the salvation of all, and the damnation of no one.

525. Most of those who come into the other life from the Christian world bring with them this belief that they can be saved as a result of immediate mercy, for they pray for that mercy; but when examined they are found to believe that coming into heaven is merely gaining admission, and that those who are let in are in heavenly joy, being wholly ignorant of what heaven is and what heavenly joy is. Consequently, they are told that the Lord denies heaven to no one, and that they can be admitted and can stay there if they desire it. Those who were so desirous were admitted; but as soon as they reached the first threshold they were seized with such anguish of heart from a draught of heavenly heat, which is the love in which angels are, and from an inflow of heavenly light, which is Divine Truth, that they felt in themselves infernal torment instead of heavenly joy, and, struck with dismay, they cast themselves down headlong. Thus they were taught by living experience that it is impossible to grant heaven to anyone as a result of immediate mercy.

526. I have occasionally talked with angels about this, and have told them that most of those in the world who live in evil, when they talk with others about heaven and eternal life, express no other idea than that coming into heaven is merely being admitted as a result of mercy alone. And this is believed by those especially who make faith the only means of salvation. For such, from the principles of their religion, have no regard to the life and the deeds of love that make the life, and thus to none of the other means by which the Lord implants heaven in man and renders him receptive of heavenly joy; and as they thus reject every actual mediation, they lay down, as a necessary consequence of the principle, that man comes into heaven from mercy alone, to which mercy God the Father is believed to be moved by the intercession of the Son. [2] To all this the angels said that they knew such a dogma follows of necessity from the assumption that man is saved by faith alone, and since that dogma is the head of all the rest, and since into it, because it is not true, no light from heaven can flow, this is the source of the ignorance that prevails in the Church at this day in regard to the Lord, heaven, the life after death, heavenly joy, the essence of love and charity, and in general, in regard to good and its conjunction with truth, consequently in regard to the life of man, whence it is and what it is, when yet no one ever has his life from thinking, but from willing and the consequent deeds; and that the life is from thinking only to the extent that the thought is derived from the will; neither is life from the faith except so far as the faith is derived from love. Angels are grieved that these persons do not know that faith alone is impossible in anyone, since faith apart from its origin, which is love, is nothing but knowledge, and with some is merely a sort of persuasion that has the semblance of faith (see above, n. 482). Such a persuasion is not in the life of man, but outside it, since it is separated from man unless it coheres with his love. [3] The angels said further that those who are in such a principle concerning the essential means of salvation with man, must needs believe in immediate mercy, for they perceive both from natural light and from the experience of sight that faith separate does not make the life of man, since those who lead an evil life are able to think and to be persuaded the same as others; and from this comes the belief that the evil as well as the good can be saved, provided that at the hour of death they talk with confidence about intercession, and about the mercy that is granted through that intercession. The angels declared that they had never yet seen anyone who had lived an evil life received into heaven as a result of immediate mercy, whatever trust or confidence (which is preeminently meant by faith) he had exhibited in his talk in the world. [4] When asked about Abraham, Isaac, Jacob, David, and the apostles, whether they were not received into heaven as a result of immediate mercy, the angels replied that not one of them was so received, but everyone in accordance with his life in the world; that they knew where these were, and that they were no more esteemed there than others. They said that these persons are mentioned with honour in the Word for the reason that in the internal sense the Lord is meant by them-by “Abraham”, “Isaac”, and “Jacob”, the Lord in respect of the Divine and the Divine Human; by “David” the Lord in respect of the Divine Royalty; and by the “Apostles” the Lord in respect of Divine Truths; also that when the Word is read by man the angels have no perception whatever of these men, for their names do not enter heaven; but they have instead a perception of the Lord, as just said; consequently, in the Word that is in heaven (see above, n. 259) there are no such names mentioned, since that Word is the internal sense of the Word in the world.#
# In the internal sense of the Word by “Abraham”, “Isaac”, and “Jacob”, the Lord in respect of the Divine Itself and the Divine Human is meant (n. 1893, 4615, 6098, 6185, 6276, 6804, 6847).
In heaven Abraham is unknown (n. 1834, 1876, 3229).
By “David” the Lord in respect of the Divine Royalty is meant (n. 1888, 9954).
The twelve apostles represented the Lord in respect of all things of the Church, that is, all things pertaining to faith and love (n. 2129, 3354, 3488, 3858, 6397).
Peter represented the Lord in respect of faith, James in respect of charity, and John in respect of the works of charity (n. 3750, 10087).
The twelve apostles sitting on twelve thrones and judging the twelve tribes of Israel, signified that the Lord will judge in accord with the truths and goods of faith and love (n. 2129, 6397).
The names of persons and of places in the Word do not enter heaven, but are changed into things and states; and in heaven these names cannot even be uttered (n. 1876, 5225, 6516, 10216, 10282, 10432).
Moreover, the angels think abstractedly from persons (n. 8343, 8985, 9007).

527. I can testify from much experience that it is impossible to implant the life of heaven in those who in the world have lived a life opposite to the life of heaven. For there were some who had believed that they would readily receive Divine truths after death, when they heard them from the angels, and that they would believe them, and consequently live a different life, and could thus be received into heaven. But this was tried with very many, although it was confined to those who held this belief; and was permitted in their case that they might learn that repentance is not possible after death. Some of those with whom the experiment was made understood truths and seemed to receive them; but as soon as they turned to the life of their love they rejected them, and even spoke against them. Others were unwilling to hear them, and at once rejected them. Others wished to have the life of love that they had contracted from the world taken away from them, and to have the angelic life, or the life of heaven, infused in its place. This, too, was permitted to be done; but as soon as the life of their love was taken away they lay as if dead, with their powers gone. By these and other experiments the simple good were instructed that no one’s life can by any means be changed after death; and that an evil life can in no way be changed into a good life, or an infernal life into an angelic life, for every spirit from head to heel is such as his love is, and therefore such as his life is; and to change his life into its opposite is to destroy the spirit completely. The angels declare that it would be easier to turn an owl into a dove, or a horned-owl into a bird of paradise, than to turn an infernal spirit into an angel of heaven. That man after death continues to be such as his life had been in the world can be seen above in the appropriate section (n. 470-484). From all this it can be confirmed that no one can be received into heaven as a result of immediate mercy.

528. IT IS NOT SO DIFFICULT TO LIVE THE LIFE THAT LEADS TO HEAVEN AS IS BELIEVED

There are some who believe that to live the life that leads to heaven, which is called the spiritual life, is difficult, because they have heard that man must renounce the world, must divest himself of the lusts called the lusts of the body and the flesh, and must live spiritually; and they take this to mean that they must discard worldly things, which consist chiefly in riches and honours; that they must walk continually in pious meditation about God, salvation, and eternal life; and must spend their life in prayers and in reading the Word and pious books. They suppose these things to be renouncing the world, and living in the spirit and not in the flesh. But that the fact is entirely different has been given me to know by much experience and from conversation with the angels. I have learned, indeed, that those who renounce the world and live in the spirit in this manner acquire a sorrowful life that is not receptive of heavenly joy, since everyone’s life continues the same after death. On the contrary, to receive the life of heaven a man must needs live in the world and engage in the duties and employments there, and by means of a moral and civil life receive the spiritual life. In no other way can the spiritual life be formed with man, or his spirit prepared for heaven; for to live an internal life and not at the same time an external life is like dwelling in a house that has no foundation, that gradually sinks or becomes cracked and rent asunder, or totters till it falls.

529. If the life of man is scanned and explored by rational insight it is found to be threefold, namely, spiritual, moral, and civil, with these three lives distinct from each other. For there are men who live a civil life and not as yet a moral and spiritual life; and there are men who live a moral life and not as yet a spiritual life; and there are those who live a civil life, a moral life, and a spiritual life at the same time. These live the life of heaven; but the former live the life of the world separated from the life of heaven. From these things, in the first place, it can be established that the spiritual life is not a life separated from natural life or the life of the world, but is joined with it as the soul is joined with its body, and if it were separated it would be, as just said, like living in a house that has no foundation. For moral and civil life is the activity of the spiritual life, since willing well belongs to spiritual life, and acting well to moral and civil life, and if the latter is separated from the former, the spiritual life consists solely of thought and speech, and the will, left with no support, recedes; and yet the will is the man’s spiritual itself.

530. That it is not so difficult as some believe to live the life that leads to heaven can be seen from the things that now follow. Who cannot live a civil and moral life? For everyone from his childhood is initiated into that life, and learns what it is by living in the world. Moreover, everyone, whether evil or good, lives that life; for who does not wish to be called honest, and who does not wish to be called just? Almost everyone practises honesty and justice in externals, so far as to seem to be honest and just at heart, or to seem to act from real honesty and justice. The spiritual man ought to live in like manner, and can do so as easily as the natural man can, with this difference only, that the spiritual man believes in the Divine, and acts honestly and justly, not solely because so to act is in accord with civil and moral laws, but also because it is in accord with Divine laws. As the spiritual man, in whatever he is doing, thinks about Divine things, he has communication with the angels of heaven; and so far as this takes place he is conjoined with them; and thereby is opened his internal man, which regarded in itself is the spiritual man. When man comes into this state he is adopted and led by the Lord, although himself unconscious of it, and then whatever he does that is honest and just, pertaining to moral and civil life, is done from a spiritual motive; and doing what is honest and just from a spiritual motive is doing it from honesty
and justice itself, or doing it from the heart. [2] His justice and honesty appear in external form precisely the same as the justice and honesty with natural men and even with evil and infernal men; but in internal form they are wholly unlike. For evil men act justly and honestly solely for the sake of themselves and the world; and therefore if they had no fear of laws and penalties, or the loss of reputation, of honour, of gain, and of life, they would act in every respect insincerely and unjustly, since they fear neither God nor any Divine law, and therefore are not restrained by any internal bond; consequently, they would use every opportunity to defraud, plunder, and spoil others, and this from delight. That inwardly they are such can be clearly seen from those of the same character in the other life, where everyone’s externals are taken away, and his internals in which he at last lives to eternity are opened (see above, n. 499-511). As such then act without external restraints, which are, as said above, fear of the law, of the loss of reputation, of honour, of gain, and of life, they act insanely, and laugh at honesty and Justice. [3] But those who have acted honestly and justly from regard to Divine laws, when their externals are taken away and they are left to their internals, act wisely, because they are conjoined to the angels of heaven, from whom wisdom is communicated to them. From these things it can now first be established, that when the internal man, that is, the will and thought, are conjoined to the Divine, the civil and moral life of the spiritual man may be wholly like the civil and moral life of the natural man (see above, n. 358-360).

531. Furthermore, the laws of spiritual life, the laws of civil life, and the laws of moral life are set forth in the ten commandments of the Decalogue; in the first three the laws of spiritual life, in the four that follow the laws of civil life, and in the last three the laws of moral life. In external form, the merely natural man lives in accordance with the same commandments in the same way as the spiritual man does, for in like manner he worships the Divine, goes to Church, listens to preachings, and assumes a devout countenance, refrains from committing murder, adultery, and theft, from bearing false witness, and from defrauding his companions of their goods. But all these he does merely for the sake of himself and the world, for the sake of appearances; while in internal form such a person is the direct opposite of what he appears in external form, since in heart he denies the Divine, in worship acts the hypocrite, and when left to himself and his own thoughts, laughs at the holy things of the Church, believing that they merely serve as a restraint for the simple multitude. [2] Consequently, he is wholly disjoined from heaven, and not being a spiritual man he is neither a moral man nor a civil man. For although he refrains from committing murder he hates everyone who opposes him, and from his hatred burns with revenge, and would therefore commit murder if he were not restrained by civil laws and the external bonds that are his fears; and, as he longs to do so, it follows that he is continually committing murder. Although he does not commit adultery, yet as he believes it to be allowable he is all the while an adulterer, since he commits adultery to the extent that he has the ability and as often as he has opportunity. Although he does not steal, yet as he covets the goods of others and does not regard fraud and wicked devices as opposed to what is lawful, in intent he is continually acting the thief. The same is true of the commandments relating to moral life, which forbid false witness and coveting the goods of others. Such is every man who denies the Divine, and who has no conscience derived from religion. That he is such is clearly evident from those of like character in the other life when their externals have been removed and they are let into their internals. As they are then separated from heaven they act in unity with hell, and in consequence are associated with those who are in hell. [3] It is not so with those who in heart have acknowledged the Divine, and in the actions of their lives have had respect to Divine laws, and have lived as fully in accord with the first three commandments of the Decalogue as they have in accord with the others. When the externals of such are removed and they are let into their internals, they are wiser than they were in the world. When they come into their internals it is like coming from darkness into light, from ignorance into wisdom, and from a sorrowful life into a happy life, because they are in the Divine, thus in heaven. These things have been said to make known what the one kind of man is and what the other is, although they have both lived the same external life.

532. Anyone can know that thoughts are led or tend in accord with the intentions, that is, in the direction that the man intends; for thought is man’s internal sight, and resembles the external sight in this, that to whatever point it is directed or aimed, thither it turns and there it rests. Therefore if the internal sight or the thought is turned towards the world and rests there, it follows that the thought becomes worldly; if it turns to self and self-honour it becomes corporeal; but if it is turned heavenwards it becomes heavenly. So, too, if turned heaven-wards it is elevated; but if turned selfward it is drawn down from heaven and immersed in what is corporeal; and if turned towards the world it is also turned downwards from heaven, and is diffused upon the objects that are before the eyes. [2] Man’s love is what makes his intention and determines the sight of the internal man or the thought to its objects; thus the love of self fixes it upon self and its objects, the love of the world upon worldly objects, and the love of heaven upon heavenly objects. So when the love is known, the state of the interiors which are of the mind can be known, that is, the interiors of one who loves heaven are raised towards heaven and are opened above; while the interiors of one who loves the world or who loves himself are closed above and are opened outwardly. From this the conclusion follows that if the higher regions of the mind are closed above, man can no longer see the objects pertaining to heaven and the Church, but those objects are in thick darkness to him; and the things in thick darkness are either denied or not understood. This is why those who love themselves and the world above all things, since the higher regions of their minds are closed, in heart deny Divine truths; and if from their memory they say anything about them they nevertheless do not understand them. Moreover, they regard them in the same way as they regard worldly and corporeal things. And being such, they are able to direct the mind to those things only that enter through the senses of the body, and in these alone do they find delight. Among these are also many things that are filthy, obscene, profane and criminal; and these cannot be removed, because into the minds of such no influx from heaven is possible, since their minds, as just now said, are closed above. [3] Man’s intention, by which his internal sight or thought is determined, is his will; for what a man wills he intends, and what he intends he thinks. Therefore if his intention is heavenward his thought is determined heavenward, and with it his whole mind, which is thus in heaven; and from heaven he beholds the things of the world beneath him like one looking down from the roof of a house. So the man who has the interiors of his mind open can see the evils and falsities that are with him, for these are below the spiritual mind. On the other hand, the man with whom the interiors have not been opened is unable to see his evils and falsities, because he is not above them but in them. From these things it can be concluded whence man has wisdom and whence insanity, also what a man will be after death when he is left to will and think and to act and speak in accordance with his interiors. All these things also have been said that it may be known what the quality of a man is interiorly, however he may seem outwardly to resemble others.

sRef Matt@11 @30 S0′ 533. That it is not so difficult to live the life of heaven as some believe, is now clear from this, that when anything presents itself to a man that he knows to be dishonest and unjust, but to which his mind is borne, it is simply necessary for him to think that it ought not to be done because it is opposed to the Divine precepts. If a man accustoms himself so to think, and from so doing establishes a habit of so thinking, he is gradually conjoined to heaven; and so far as he is conjoined to heaven the higher regions of his mind are opened; and so far as these are opened he sees whatever is dishonest and unjust, and so far as he sees these evils they can be dispersed, for no evil can be dispersed until it is seen. Into this state man is able to enter because of his freedom, for is not any one able from his freedom so to think? And when he has made a beginning, the Lord performs all the good deeds with him, and causes him not only to see the evils to be evils, but also to refrain from willing them, and finally to turn away from them. This is meant by the Lord’s words,

My yoke is easy and My burden is light. Matt. xi. 30.

But it ought to be known that the difficulty of so thinking and of resisting evils increases so far as man from his will does evils, for in the same measure he becomes accustomed to them until he no longer sees them, and at length loves them and, from the delight of his love, excuses them, and confirms them by all kinds of fallacies, and declares them to be allowable and good. This is what happens with those who in early youth plunge into evils without restraint, and then at the same time reject Divine things from the heart.

sRef Matt@7 @13 S0′ sRef Matt@7 @14 S0′ 534. The way that leads to heaven, and the way that leads to hell were once represented to me. There was a broad way tending towards the left or the north, and many spirits were seen going in it; but at a distance a quite large stone was seen where the broad way came to an end. From that stone two ways there branched off, one to the left and one in the opposite direction to the right. The way that went to the left was narrow or restricted, leading through the west to the south, and thus into the light of heaven; the way that went to the right was broad and spacious, leading obliquely downwards towards hell. All at first seemed to be going the same way until they came to the large stone at the place where two ways met. When they reached that point they were separated; the good turned to the left and entered the restricted way that led to heaven; while the evil, not seeing the stone at the fork of the ways, fell upon it and were hurt; and when they rose up they ran on in the broad way to the right which went towards hell. [2] What all these things signified was afterwards explained to me: namely, that by the first way which was broad, wherein many both good and evil went together and talked with each other as friends, because there was no visible difference between them, were represented those who in externals live alike honestly and justly, and between whom seemingly there is no difference. By the stone where the two ways met or at the corner, upon which the evil fell and from which they then ran along the way leading to hell, was represented the Divine Truth, which is rejected by those who look towards hell; and in the highest sense by this stone was signified the Lord’s Divine Human. But those who at the same time acknowledged the Truth and the Divine of the Lord were borne along the way that led to heaven. From these things again it was clear that in externals the evil lead the same kind of life as the good, or go the same way, that is, one as readily as the other; and yet that those who from the heart acknowledge the Divine, especially those within the Church who acknowledge the Divine of the Lord, are led to heaven; while those who do not are borne to hell. sRef Luke@20 @18 S3′ sRef Luke@20 @17 S3′ [3] The thoughts of man that proceed from his intention or will are represented in the other life by ways; and ways are visibly presented there in exact accord with those thoughts of intention; and in accord with his thoughts that proceed from intention everyone walks. For this reason the character of spirits and their thoughts are known from their ways. From these things also it is clear what is meant by the Lord’s words:

Enter ye in through the narrow gate; for wide is the gate and broad is the way that leadeth to destruction, and many are those who walk along it; for straitened is the way and narrow the gate that leadeth to life, and few be they who find it. Matt. vii. 13, 14.

The way that leads to life is straitened not because it is difficult but because there are few who find it, as is said here. By the stone seen at the corner where the broad and common way ended, and from which two ways were seen to lead in opposite directions, is illustrated what is signified by these words of the Lord:

Have ye not read what is written? The stone which the builders rejected was made the head of the corner. Whosoever shall fall upon that stone shall be broken. Luke xx. 17, 18.

“Stone” signifies Divine Truth, and “the stone of Israel” the Lord in respect of His Divine Human; the “builders” are those who are of the Church; “the head of the corner” is where the two ways are; “to fall” and “to be broken” is to deny and perish.#
# “Stone” signifies truth (n. 114, 643, 1298, 3720, 6426, 8609, 10376).
For this reason the law was inscribed on tables of stone (n. 10376).
“The stone of Israel” means the Lord in respect of the Divine Truth and His Divine Human (n. 6426).

535. I have been permitted to talk with some in the other life who had withdrawn from worldly affairs that they might live in a pious and holy manner, also with some who had afflicted themselves in various ways, believing that they were thereby renouncing the world and subduing the lusts of the flesh. But as most of these have thus acquired a sorrowful life and had withdrawn from the life of charity, which life can be lived only in the world, they are incapable of being associated with angels, because the life of angels is a life of joy resulting from a state of blessedness, and consists in performing good deeds, which are works of charity. Moreover, those who have lived a life withdrawn from worldly employments are inflamed with the idea of their own merit, and are continually desiring heaven on that account, and thinking of heavenly joy as a reward, utterly ignorant of what heavenly joy is. When such are admitted into the company of angels and into their joy, which discards merit and consists in active labours and practical services, and in a blessedness resulting from the good thereby accomplished, they are astonished like those who see something quite foreign to their belief; and since they are not receptive of that joy they go away and ally themselves with spirits of their own kind who have lived in the world a life like their own. [2] But those who have lived a holy life in externals, constantly attending Church and praying and afflicting their souls, and at the same time have thought constantly of themselves that they would be esteemed and honoured for all this above others, and finally after death would be accounted saints-such in the other life are not in heaven because they have done all this for the sake of themselves. And as they have defiled Divine truths by the self-love in which they have immersed them, some of them are so insane as to think themselves gods; consequently, they are in hell among those like themselves. Some are cunning and deceitful, and are in the hells of the deceitful. These are such as by means of cunning arts and devices have maintained such pious conduct in external forms as induced the common people to believe that they possessed a Divine sanctity. [3] Of this character are many of the saints of the Pontificial religion. I have been permitted to talk with some of them, and their life was then plainly described, such as it had been in the world and as it was afterwards. All these things have been said to make known that the life that leads to heaven is not a life withdrawn from the world, but a life in the world; and that a life of piety separated from a life of charity, which is possible only in the world, does not lead to heaven; but a life of charity does; and a life of charity consists in acting honestly and justly in every employment, in every business, and in every work, from an interior, that is, from a heavenly, motive; and this motive is in that life whenever man acts honestly and justly because doing so is in accord with the Divine laws. Such a life is not difficult. But a life of piety separate from a life of charity is difficult; and to the extent that such a life is believed to lead towards heaven, so it leads away from heaven.#
# A life of piety separated from a life of charity is of no avail, but united with charity it is profitable for all things (n. 8252, 8253).
Charity to the neighbour consists in doing what is good, just, and right in every work and in every employment (n. 8120-8122).
Charity to the neighbour takes in all things and each thing that a man thinks, wills, and does (n. 8124).
A life of charity is a life in accordance with the Lord’s commandments (n. 3249).
Living in accordance with the Lord’s commandments is loving the Lord (n. 10143, 10153, 10310, 10578, 10645).
Genuine charity claims no merit, because it is from interior affection and consequent delight (n. 2371, 2380, 2400, 3816, 3887, 6388-6393).
Man continues to be after death such as was his life of charity in the world (n. 8256).
Heavenly blessedness flows in from the Lord into a life of charity (n. 2363).
Mere thinking admits no one into heaven; it must be accompanied by willing and doing good (n. 2401, 3459).
Unless doing good is joined with willing good and thinking good there is no salvation nor any conjunction of the internal man with the external (n. 3987).

536. HELL

THE LORD RULES THE HELLS

Above, in treating of heaven, it has been everywhere shown (especially in n. 2-6) that the Lord is the God of heaven, thus that the whole government of the heavens is the Lord’s government. And as the relation of heaven to hell and of hell to heaven is like the relation between two opposites which mutually act contrary to each other, and from the action and reaction of which an equilibrium results, in which all things remain in existence, so in order that all things and each thing may be kept in equilibrium it is necessary that He who rules the one should rule the other; for unless the same Lord restrained the uprisings from the hells and checked insanities there, the equilibrium would perish and everything with it.

537. Here, however, something about that equilibrium will first be told. It is known that when two things act one against another, and when the one is reacting and resisting just as much as the other is acting and impelling, neither has any force, because there is equal power on each side and then both can be set in motion freely by a third. For when, as a result of an equal opposition, the two have no force, the force of the third sets everything in motion, and does so as easily as if there were no opposition. [2] Such is the equilibrium between heaven and hell. Yet it is not an equilibrium like that between two bodily combatants whose strength is equal; but it is a spiritual equilibrium, that is, an equilibrium of falsity against truth and of evil against good. From hell, falsity from evil continually exhales, and from heaven, truth from good. It is this spiritual equilibrium that causes man to think and will in freedom; for whatever a man thinks and wills has reference either to evil and falsity therefrom or to good and truth therefrom. [3] Therefore when he is in that equilibrium he is in freedom either to admit or receive evil and its falsity from hell or to admit or receive good and its truth from heaven. Every man is held in this equilibrium as a result of the Lord’s ruling both heaven and hell. But why man is held in this freedom by such an equilibrium, and why evil and falsity are not taken away from him and good and truth implanted in him as a result of the Divine power, will be told hereafter in the appropriate section.

538. A perception of the sphere of falsity from the evil that flows forth from hell has often been granted me. It was like a perpetual effort to destroy all that is good and true, combined with anger and a kind of fury at not being able to do so, especially an effort to annihilate and destroy the Divine of the Lord, and this because all good and truth are from Him. But out of heaven a sphere of truth from good was perceived, whereby the fury of the effort ascending out of hell was restrained. The result of this was an equilibrium. This sphere from heaven was perceived to come from the Lord alone, although it appeared to come from the angels in heaven. It was from the Lord alone, and not from the angels, because every angel in heaven acknowledges that nothing of good and of truth is from himself; but all is from the Lord.

539. All power in the spiritual world belongs to truth from good, and falsity from evil has no power whatever. All power belongs to truth from good because the Divine Itself in heaven is Divine Good and Divine Truth, and all power belongs to the Divine. Falsity from evil has no power whatever because everything belongs to truth from good, and in falsity from evil there is nothing of truth from good. That is why all power is in heaven, and none in hell; for everyone in heaven is in truths from good, and everyone in hell is in falsities from evil. For no one is admitted into heaven until he is in truths from good, neither is anyone cast down into hell until he is in falsities from evil. (That this is so can be seen in the sections treating of the first, second, and third states of man after death, n. 491-520; and that all power belongs to truth from good can be seen in the section on the power of the angels of heaven, n. 228-233.)

540. Such, then, is the equilibrium between heaven and hell. Those who are in the world of spirits are in that equilibrium, for the world of spirits is midway between heaven and hell. By it also all men in the world are kept in a like equilibrium, since men in the world are ruled by the Lord by means of spirits in the world of spirits, as will be shown below in the appropriate section. No such equilibrium would be possible unless the Lord ruled both heaven and hell and regulated both sides. Otherwise, falsities from evil would preponderate, and would affect the simple good who are in the ultimates of heaven, and who can be more easily perverted than the angels themselves; and thereby equilibrium would perish, and with it freedom with men.

541. Hell, like heaven, is distinguished into societies, and into as many societies as there are in heaven; for every society in heaven has a society opposite to it in hell, and this for the sake of equilibrium. But the societies in hell are distinguished in accordance with evils and the falsities therefrom, because the societies in heaven are distinguished in accordance with goods and the truths therefrom. That for every good there is an opposite evil, and for every truth an opposite falsity, can be known from this, that nothing can exist without relation to its opposite, and what anything is in kind and degree can be known from its opposite, and from this all perception and sensation is derived. For this reason the Lord continually provides that every society of heaven has an opposite in some society of hell, and that there is an equilibrium between the two.

542. As hell is distinguished into the same number of societies as heaven, there are as many hells as there are societies of heaven; for as each society of heaven is a heaven in a lesser form (see above, n. 51-58), so each society in hell is a hell in lesser form. As in general there are three heavens, so in general there are three hells, a lowest, which is opposite to the inmost or third heaven, a middle, which is opposite to the middle or second heaven, and a higher, which is opposite to the ultimate or first heaven.

543. How the hells are ruled by the Lord will be briefly told. In general, the hells are ruled by a general outflow from the heavens of Divine Good and Divine Truth whereby the general endeavour flowing forth from the hells is checked and restrained; also by a particular outflow from each heaven and from each society of heaven. The hells are ruled in particular by means of the angels, to whom it is granted to look into the hells and to control the insanities and disturbances there; and sometimes there are sent to them angels who moderate these insanities and disturbances by their presence. But in general, all in the hells are ruled by means of their fears. Some are ruled by fears implanted in the world and still inherent in them; but as these fears are not sufficient, and gradually depart, they are ruled by fears of punishments, by which especially they are deterred from doing evil. The punishments in hell are manifold, lighter or more severe in accordance with the evils. For the most part the more wicked, who excel in cunning and in artifices, and who are able to hold the rest in subjection and servitude by means of punishments and consequent terror, are set over them; but these governors dare not pass beyond the limits prescribed to them. It ought to be known that the sole means of restraining the violence and fury of those who are in the hells is the fear of punishment. There is no other way.

544. It has been believed hitherto in the world that there is one devil who presides over the hells; that he was created an angel of light; but having become rebellious he was cast down with his crew into hell. This belief has prevailed because the Devil and Satan, and also Lucifer, are mentioned by name in the Word, and the Word in those places has been understood according to the sense of the letter. But by “the devil” and “Satan” there hell is meant, “devil” meaning the hell that is behind, where dwell the worst, who are called evil genii; and “Satan” the hell that is in front, where dwell the less wicked, who are called evil spirits; and “Lucifer” those who belong to Babel, or Babylon, who reach out their powers even into heaven. That there is no one devil to whom the hells are subject is evident also from this, that all who are in the hells, like all who are in the heavens, are from the human race (see n. 311-317); and that those who have gone there from the beginning of creation to this time amount to myriads of myriads, and every one of them is a devil of such a nature as was his opposition to the Divine while he lived in the world (see above, n. 311, 312).


545. THE LORD CASTS NO ONE INTO HELL; BUT THIS IS DONE BY THE SPIRIT HIMSELF

An opinion has prevailed with some that God turns away His face from man, rejects man from Himself, and casts him into hell, and is angry with him on account of his evil; and with some the opinion goes further, that God punishes man and does evil to him. They confirm themselves in this opinion from the sense of the letter of the Word, where similar things are said, not knowing that the spiritual sense of the Word, which explains the sense of the letter, is wholly different; and consequently that the genuine doctrine of the Church, which is from the spiritual sense of the Word, teaches otherwise, namely, that God never turns away His face from man, and never rejects man from Himself; that He casts no one into hell and is angry with no one.# Everyone, moreover, whose mind is enlightened, perceives this to be true when he reads the Word, from a perception solely from it, because God is Good Itself; Love Itself; and Mercy Itself; and he has a perception that Good Itself cannot do evil to anyone, and Love Itself and Mercy Itself cannot reject man from itself; because this is contrary to the very essence of mercy and love, thus contrary to the Divine Itself. Therefore those who think from an enlightened mind clearly perceive, when they read the Word, that God never turns Himself away from man; and as He never turns Himself away from him He deals with him from goodness, love, and mercy, that is, wills good to him, loves him, and is merciful to him. And from this they see that the sense of the letter of the Word, in which such things are said, has stored up within itself a spiritual sense, and that these expressions, that are used in the sense of the letter in accommodation to man’s apprehension and according to his first and general ideas, are to be explained in accordance with the spiritual sense.
# In the Word anger and wrath are attributed to the Lord, but they are in man, and it is so expressed because such is the appearance to man when he is punished and damned (n. 798, 5798, 6997, 8284, 8483, 8875, 9306, 10431).
Evil also is attributed to the Lord, although nothing but good is from Him (n. 2447, 6071, 6991, 6997, 7533, 7632, 7679, 7926, 8227, 8228, 8632, 9306).
Why it is so expressed in the Word (n. 6071, 6991, 6997, 7632, 7643, 7679, 7710, 7926, 8282, 9010, 9128).
The Lord is pure mercy and clemency (n. 6997, 8875).

546. They who are in enlightenment see further that good and evil are two opposites, and are therefore opposed as heaven and hell are, and that all good is from heaven and all evil from hell; and as it is the Divine of the Lord that makes heaven (n. 7-12), nothing but good flows with man from the Lord, and nothing but evil from hell; thus the Lord is continually withdrawing man from evil and leading him to good, while hell is continually leading man into evil. Unless man were between these two, he could have no thought nor any will, still less any freedom or any choice. For all these man has by virtue of the equilibrium between good and evil; consequently, if the Lord turned Himself away, and man should be left to evil alone, he would no longer be man. From these things it is clear that the Lord flows into every man with good, with the evil man as well as with the good; but with the difference that the Lord is continually withdrawing the evil man from evil and is continually leading the good man to good. And this difference lies in the man himself; because he is the recipient.

547. From these things it can be confirmed that it is from hell that man does evil, and from the Lord that he does good. But because man believes that, whatever he does, he does from himself; in consequence of this the evil that he does sticks to him as his own. Thus it is that man is the cause of his own evil, and in no way the Lord. Evil with man is hell with him, for it is the same thing whether you say evil or hell. Now since man is the cause of his own evil he is led into hell, not by the Lord but by himself. For so far is the Lord from leading man into hell that it is He Who delivers man from hell, and this He does so far as man does not will and love to be in his own evil. All of man’s will and love continues with him after death (n. 470-484). He who wills and loves evil in the world wills and loves the same evil in the other life, but he no longer suffers himself to be withdrawn from it. So it is that a man who is in evil is tied to hell, and in respect of his spirit is actually there, and after death desires nothing so much as to be where his evil is. Consequently, it is man who casts himself into hell after death, and not the Lord.

548. How this comes about will also be stated. When man enters the other life he is received first by angels, who perform for him all good offices, and talk with him about the Lord, heaven, and the angelic life, and instruct him in truths and goods. But if the man, now a spirit, be one who knew about these things in the world, but in heart denied or despised them, after some conversation he desires and seeks to get away from these angels. As soon as the angels perceive this they leave him. After some intercourse with others he at length associates with those who are in evil like his own (see above, n. 445-452). When this takes place, he turns himself away from the Lord and turns his face towards the hell to which he had been joined in the world, in which those abide who are in a like love of evil. From these things it is clear that the Lord draws every spirit to Himself by means of angels and by means of influx from heaven; but those spirits who are in evil completely resist, and; as it were, tear themselves away from the Lord, and are drawn by their own evil, thus by hell, as if by a rope. And as they are so drawn, and by reason of their love of evil are willing to follow, it is established that, from their freedom, they cast themselves into hell. Men in the world, because of their idea of hell, are unable to believe that this is so. In fact, in the other life before the eyes of those who are outside hell, it does not appear otherwise; but not so to those who cast themselves into hell, for such enter of their own accord. Those who enter from a burning love of evil appear to be cast headlong, with the head downwards and the feet upwards. It is because of this appearance that they seem to be cast into hell by Divine power. (But about this more will be said below, n. 574.) From these things now it can be seen that the Lord casts no one into hell, but each one casts himself into hell, both while he is living in the world and also after death when he comes among spirits.

549. The Lord from His Divine Essence, which is Good, Love, and Mercy, is unable to deal in the same way with every man, because evils and the falsities therefrom prevent, and not only weaken His Divine influx but even reject it. Evils and the falsities therefrom are like black clouds which interpose between the sun and a man’s eye, and take away the sunshine and the serenity of its light; although the unceasing endeavour of the sun to dissipate the opposing clouds continues, for it is operating behind them, and in the meantime transmits something of obscure light into the eye of man by various roundabout ways. It is the same in the spiritual world. The Sun there is the Lord and the Divine Love (n. 116-140); the light there is the Divine Truth (n. 126-140); black clouds there are falsities from evil; the eye there is the understanding. So far as anyone in that world is in falsities from evil he is encompassed by such a cloud, which is black and dense according to the degree of his evil. From this comparison it can be seen that the Lord is unceasingly present with everyone, but that He is received variously.

550. Evil spirits are severely punished in the world of spirits in order that, by means of punishments, they may be deterred from doing evil. This also appears to be from the Lord. Yet nothing of punishment there, is from the Lord, but is from the evil itself. For evil is so joined with its own punishment that the two cannot be separated. For the infernal crew desire and love nothing so much as doing evil, especially inflicting punishments and torment; and they maltreat and inflict punishments upon everyone who is not protected by the Lord. When, therefore, evil is done from an evil heart, because it thereby discards all protection from the Lord, infernal spirits rush upon the one who does the evil, and inflict punishment. This may be partly illustrated by evils and their punishments in the world, where the two are also joined. For laws in the world prescribe a penalty for every evil; therefore, he who rushes into evil rushes also into the penalty of evil. The only difference is that in the world the evil may be concealed; but in the other life it cannot be concealed. From these things it can be confirmed that the Lord does evil to no one; and that it is the same as it is in the world, where it is not the king nor the judge nor the law that is the cause of punishment to the guilty, because these are not the cause of the evil with the evil-doer.

551. ALL WHO ARE IN THE HELLS ARE IN EVILS AND IN FALSITIES THEREFROM DERIVED FROM THE LOVES OF SELF AND OF THE WORLD

All who are in the hells are in evils and in falsities therefrom, and no one there is in evils and at the same time in truths. For the most part, evil men in the world have some knowledge of spiritual truths, which are the truths of the Church, having been taught them from childhood and later through preaching and the reading of the Word; and afterwards, they have talked about them. Some have even led others to believe that they are Christians at heart because of their knowing how to speak with pretended affection from truths, also how to act honestly as if from spiritual faith. But those among them whose interior thoughts have been hostile to these truths, and who have refrained from doing the evils that were in harmony with their thoughts, only because of the civil laws, or with a view to reputation, honours, and gain, are all of them evil in heart, and are in truths and goods not in respect of their spirit but only in respect of their body. Consequently, when their externals are taken away from them in the other life, and the internals that their spirit had are revealed, they are wholly in evils and falsities, and not at all in truths and goods; and it is clear that truths and goods resided only in their memory merely as things known, and that they brought them forth therefrom when talking, pretending to the goods seemingly from spiritual love and faith. When such are let into their internals and thus into their evils they are no longer able to speak what is true, but only what is false, since they speak from evils; for to speak true things from evils is then impossible, since the spirit is nothing but his own evil, and from evil that which is false goes forth. Every evil spirit is reduced to this state before he is cast into hell (see above, n. 499-512). This is called being vastated in respect of truths and goods.# Vastation is simply being let into one’s internals, that is, into what is the spirit’s proprium, or into the spirit itself (on these matters see above, n. 425).
# Before the evil are cast down into hell they are devastated of truths and goods, and when these have been taken away they are of themselves carried into hell (n. 6977, 7039, 7795, 8210, 8232, 9330).
The Lord does not devastate them, but they devastate themselves (n. 7643, 7926).
Every evil has in it what is false; therefore those who are in evil are also in falsity, although some do not know it (n. 7577, 8094).
Those who are in evil must needs think what is false when they think from themselves (n. 7437).
All who are in hell speak falsities from evil (n. 1695, 7351, 7352, 7357, 7392, 7689).

552. When a man after death is such, he is no longer a man-spirit, as he was in his first state (of which above, n. 491-498), but is truly a spirit; for he is truly a spirit who has a face and body corresponding to his internals which pertain to his mind (animus), that is, has an external form that is a type or effigy of his internals. A spirit is such after he has passed through the first and second states spoken of above; consequently, when he is looked upon, his character is at once known, not only from his face but also from his body, and even more so from his speech and movements; and as he is then in himself he can be nowhere else than where his like are. [2] For in the spiritual world, there is a complete sharing of affections and the thoughts therefrom, and in consequence a spirit is conveyed to his like as if of himself, since it is done from his own affection and its delight. In fact, he turns himself in that direction; for thus he inhales his own life or draws his breath freely, which he cannot do when he turns another way. It ought to be known that this sharing with others in the spiritual world is effected in accordance with the turning of the face, and that each one has constantly before his face those who are in a love like his own, and this in every turning of the body (see above, n. 151). [3] In consequence of this, all infernal spirits turn themselves backwards from the Lord towards the dense blackness and the darkness that are there in place of the sun and moon of this world, while all the angels of heaven turn themselves to the Lord as the Sun of heaven and as the Moon of heaven (see above, n. 123, 143, 144, 151). From these things now it can be established that all who are in the hells are in evils and in falsities therefrom; also that they are turned to their own loves.

553. All spirits in the hells, when seen in any light of heaven, appear in the form of their evil; for with each one there is an image of his evil, for with everyone his interiors and his exteriors act as a one, the interiors making themselves visible in the exteriors, which are the face, body, speech and movements; thus the characters of all spirits are recognized on sight. In general, they are forms of contempt of others and of menaces against those who do not pay them respect; they are forms of hatreds of various kinds, also of various kinds of revenge. Fierceness and cruelty from their interiors show through these forms. But when others commend, venerate, and worship them, their faces are restrained and take on an expression of gladness from delight. [2] It is impossible to describe in a few words how all these forms appear, for no one is like another, although there is a general likeness among those who are in the same evil, and thus in the same infernal society, from which, as from a plane of derivation, the faces of the individuals there are seen to have a certain resemblance. In general, their faces are hideous, and void of life like those of corpses; the faces of some are black, others fiery like torches, others disfigured with pimples, warts, and ulcers; many seem to have no face, but in its stead something hairy or bony; and with some only the teeth are seen; their bodies also are monstrous; and their speech is like the speech of anger, hatred, or revenge; for each speaks from his falsity, while his tone is from his evil. In a word, they are all images of their own hell. [3] I have not been permitted to see what the form of hell itself in general is; I have only been told that, as the entire heaven in one complex resembles a single man (n. 59-67), so the entire hell in one complex resembles one devil, and might be exhibited in an image of one devil (see above, n. 544). But the forms of particular hells or infernal societies I have often been permitted to see; for at their entrances, which are called the gates of hell, there commonly appears a monster that represents in a general way the form of those within. The fierce passions of those who dwell there are represented at the same time in horrible and hideous ways that I forbear to describe. [4] But it ought to be known that this is the way infernal spirits appear in the light of heaven, while among themselves they appear as men. This is of the Lord’s mercy, that they may not appear as loathsome to one another as they appear before the angels. But this appearance is a fallacy, for as soon as any ray of light from heaven is let in, their human forms appear changed into monstrous forms, such as they are in themselves (as has been described above). For in the light of heaven everything appears as it is in itself. For this reason they shun the light of heaven and cast themselves down into their own light, which is like that from lighted coals, and in some cases like that from burning sulphur; but this light also is turned from mere thick darkness when any light from heaven flows in upon it. This is why the hells are said to be in thick darkness and in darkness; and why “thick darkness” and “darkness” signify falsities derived from evil, such as are in hell.

554. From an inspection of these monstrous forms of spirits in the hells (which, as already mentioned, are all forms of contempt of others and of menaces against those who do not pay them honour and respect, also forms of hatred and revenge against those who do not favour them), it became evident that, in general, they were all forms of the love of self and the love of the world; and that the evils of which these are the specific forms derive their origin from these two loves. Moreover, I have been told from heaven, and it has been proved to me by much experience, that these two loves, namely, the love of self and the love of the world, rule in the hells and also make the hells; as love to the Lord and love towards the neighbour rule in the heavens and also make the heavens; also that the two loves that are the loves of hell and the two loves that are the loves of heaven are diametrically opposite to each other.

555. At first I wondered how it is that love of self and love of the world could be so diabolical, and how those who are in these loves could be such monsters in appearance; for in the world there is little reflection upon the love of self; but only on that elated state of mind in external matters which is called haughtiness, which because it is so apparent to the sight, is regarded as the only love of self. Furthermore, love of self; when it is not so displayed, is believed in the world to be the very fire of life by which man is stimulated to seek employment and to perform uses, and if he saw no honour or glory in these his mind would grow torpid. They say, “who has ever done any worthy, useful, and distinguished deed except for the sake of being praised and honoured by others, or in the minds of others? And can this be from any other source than the fire of love for glory and honour, consequently for self?” For this reason, it is unknown in the world that love of self; regarded in itself; is the love that rules in hell and makes hell with man. This being so I would first describe what the love of self is, and then (show] that all evils and falsities therefrom spring from that love.

556. The love of self is wishing well to oneself alone, and to others only for the sake of self; even to the Church, one’s country, or any human society. It consists also in doing good to all these solely for the sake of one’s own reputation, honour, and glory; and unless these are seen in the uses he performs to others he says in his heart, “How does it concern me? Why should I do this? What shall I get from it?” And therefore he does not do it. Evidently, then, he who is in the love of self does not love the Church or his country or society, nor any use, but himself alone. His delight is solely the delight of the love of self; and as the delight that comes forth from his love is what makes the life of man, his life is a life of self; and a life of self is a life from man’s proprium, and man’s proprium, regarded in itself; is nothing but evil. He who loves himself loves also those who belong to him, that is, in particular, his children and grandchildren, and in general, all who are at one with him, whom he calls his. To love them is to love himself; for he regards them as it were in himself; and himself in them. Among those whom he calls his are also all who commend, honour, and pay their court to him.

557. The quality of the love of self can be confirmed from a comparison with heavenly love. Heavenly love is loving uses for the sake of uses, or goods for the sake of goods, which are done by man for the Church, his country, human society, and a fellow-citizen; for this is loving God and loving the neighbour, since all uses and all goods are from God, and are the neighbour who is to be loved. But he who loves these for the sake of himself loves them merely as servants, because they are serviceable to him; consequently, it is the will of one who is in self-love that the Church, his country, human societies, and his fellow-citizens, should serve him, and not he them, for he places himself above them and places them beneath himself. Therefore, so far as anyone is in the love of self he separates himself from heaven, because he removes himself from heavenly love.

558. [a] Furthermore, so far as anyone is in heavenly love, which is loving uses and goods and being moved by delight of heart when doing them for the sake of the Church, country, human society, and a fellow-citizen, he is so far led by the Lord, because that love is the love in which the Lord is, and which is from Him. But so far as anyone is in the love of self, which is performing uses and goods for the sake of himself; so far he is led by himself; and so far as anyone is led by himself he is not led by the Lord. And from this it also follows that so far as anyone loves himself he removes himself from the Divine, thus also from heaven. To be led by one’s self is to be led by one’s proprium; and man’s proprium is nothing but evil; for man’s inherited evil is loving self more than God, and the world more than heaven.# Whenever man looks to himself in the good that he does, he is let into his proprium, that is, into his inherited evils; for he then looks from goods to himself and not* from himself to goods, and therefore he presents an image of himself in his goods, and not an image of the Divine. That this is so has also been proved to me by experience. There are evil spirits whose dwelling-places are in the middle quarter between the north and the west, beneath the heavens, who are skilled in the art of leading well-disposed spirits into their proprium and thus into evils of various kinds. This they do by leading them into thoughts about themselves, either openly by praises and honours, or secretly by directing their affections to themselves; and so far as this is done they turn the faces of the well-disposed spirits away from heaven, and to the same extent they obscure their understanding and call forth evils from their proprium.
# Man’s proprium, which he derives by inheritance from his parents, is nothing but dense evil (n. 210, 215, 731, 876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731).
Man’s proprium is loving self more than God, and the world more than heaven, and making nothing of one’s neighbour in comparison with oneself, except for the sake of self, that is one’s own self; thus it consists in love of self and of the world (n. 694, 731, 4317, 5660).
All evils flow from the love of self and the love of the world when these predominate (n. 1307 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7489, 8318, 9335, 9348, 10038, 10742).
These evils are contempt of others, enmity, hatred, revenge, cruelty, deceit (n. 6667, 7370, 7374, 9348, 10038, 10742).
From these evils all falsity flows (n. 1047, 10283, 10284, 10286).
* The printed text does not include the word “not;” however, it is clearly in the Latin.

558. [b] That the love of self is the opposite of love towards the neighbour can be seen from the origin and essence of both. The love of the neighbour with one who is in the love of self begins with oneself, for he claims that anyone is neighbour to oneself; and it goes forth from him as its centre to all who make one with him, diminishing in accordance with the degree of their conjunction with him by love. All outside of this circle are regarded as of no account; and those who are opposed to those in the circle and to their evils are accounted as enemies, whatever their character may be, however wise, upright, honest, or just. But spiritual love towards the neighbour begins with the Lord, and goes forth from Him as its centre to all who are conjoined to Him by love and faith, going forth in accordance with the quality of the love and faith with them.# So it is clear that the love of the neighbour that begins from man is the opposite of the love towards the neighbour that begins from the Lord; and the former proceeds from evil because it proceeds from man’s proprium, while the latter proceeds from good because it proceeds from the Lord, Who is Good Itself. It is clear also that the love of the neighbour that proceeds from man and his proprium is corporeal, while the love towards the neighbour that proceeds from the Lord is heavenly. In a word, with the man in whom there is the love of self; that love makes the head, and heavenly love makes the feet. On that love he stands; and if it does not serve him he tramples it under foot. This is the cause of the appearance that those who are cast down into hell fall with the head downward towards hell, and with the feet upwards towards heaven (see above, n. 548).
# Those who do not know what it is to love the neighbour imagine every man to be a neighbour, and that good is to be done to everyone who is in need of help (n. 6704).
They also believe that everyone is neighbour to himself, and thus that love to the neighbour begins with self (n. 6933).
Those who love themselves above all things, that is, with whom self-love prevails, also make love to the neighbour to begin with themselves (n. 6710).
In what manner everyone is neighbour to himself, explained (n.6933-6938). But those who are Christians and who love God above all things make love to the neighbour to begin with the Lord, because He is to be loved above all things (n. 6706, 6711, 6819, 6824).
The distinctions of neighbour are as many as the distinctions of good from the Lord, and there should be distinction in doing good to everyone in accordance with the quality of his state, and this is a matter of Christian prudence (n. 6707, 6709, 6711, 6818).
These distinctions are innumerable, and for this reason the ancients, who knew what is meant by the neighbour, reduced the exercises of charity into classes, which they denoted by suitable names, and from this knew in what respect everyone was a neighbour, and in what manner good was to be done to everyone with prudence (n. 2417, 6628, 6705, 7259-7262).
The doctrine in the ancient Churches was the doctrine of charity towards the neighbour, and from this they had wisdom (n. 2417, 2385, 3419, 3420, 4844, 6628).

559. Again, love of self is such that so far as the reins are given it, that is, so far as external bonds are removed, which are fears of the law and its penalties, and of the loss of reputation, honour, gain, employment, and life, so far it rushes on until it finally wants to rule not only over the whole terrestrial globe but also over the entire heaven, and over the Divine Himself; knowing no limit or end. This propensity lurks hidden in everyone who is in the love of self; although it is not manifest to the world, where he is held in check by such bonds as have been mentioned. That this is so, no one can fail to see in the case of potentates and kings who have no such restraints and bonds, but rush on and subjugate provinces and kingdoms so far as they are successful, and aspire to power and glory without limit. It is still more strikingly evident from the Babylon of this day, which has extended its dominion into heaven, and has transferred to itself all the Divine power of the Lord, and continually lusts for more. That such men, when after death they come into the other life, are directly opposed to the Divine and to heaven, and are on the side of hell, can be seen in the little work on THE LAST JUDGMENT AND THE DESTRUCTION OF BABYLON.

560. Picture to yourself a society of such persons, all of whom love themselves alone and love others only so far as they make one with themselves, and you will see that their love is precisely like the love of thieves for each other, who embrace and call one another friends so long as they are acting together; but when they cease to act together and discard their subordination to one another, they rise up against and murder one another. When the interiors or the minds of such are explored they will be seen to be full of bitter hatred one against another, and at heart to be laughing at all justice and honesty, and likewise at the Divine, which they reject as of no account. This can be established still better in the case of the societies of such in the hells, treated of below.

561. The interiors pertaining to the thoughts and affections of those who love themselves above all things are turned towards themselves and the world, and thus are turned away from the Lord and from heaven. Consequently, they are obsessed with evils of every kind, and the Divine cannot flow in; for if it does flow in it is instantly submerged in thoughts of self; and is defiled, and is also mingled with the evils that are from their proprium. This is why all such in the other life look backwards away from the Lord, and towards the dense blackness that is there in the place of the sun of the world, and is diametrically opposite to the Sun of heaven, which is the Lord (see above, n. 123). “Thick darkness” signifies evil, and the “sun of the world” the love of self.#
# “The sun of the world” signifies the love of self (n. 2441).
In this sense “to worship the sun” signifies to worship those things that are antagonistic to heavenly love and to the Lord (n. 2441, 10584).
“The sun’s growing hot” means an increasing lust of evil (n. 8487).

562. The evils which those have who are in the love of self are, in general, contempt of others, envy, enmity against all who do not favour them, and consequent hostility, hatred of various kinds, revenge, cunning, deceit, unmercifulness, and cruelty; and as to religious matters, there is not merely a contempt for the Divine and for the Divine things that are the truths and goods of the Church, but also anger against them. When man becomes a spirit this hostility is turned into hatred; and then he not only cannot endure to hear these truths and goods mentioned, he even burns with hatred against all who acknowledge and worship the Divine. I talked with a certain spirit who in the world had been a man in authority, and had loved self to an unusual degree; and when he merely heard someone mention the Divine, and especially when he heard him mention the Lord, he was so excited by hatred arising from anger as to burn with desire for his death; and when the reins of his love were loosened he wished to be the devil himself, so that from his love of self he might continually infest heaven. This is the desire also of many of the Pontificial religion when they perceive in the other life that the Lord has all power and they have none.

563. Certain spirits appeared to me in the western quarter towards the south, saying that they had been in positions of great dignity in the world, and that they deserved to be more highly esteemed than others and to rule over them. Their interior character was explored by angels, and it was found that in their offices in the world they had not looked to uses but to themselves, and thus that they had set themselves before uses. But as they were very eager and importunate to be set over others, they were allowed to associate with those who were consulting about matters of great importance; but it was perceived that they were unable to give any thought to the business under discussion, or to see matters as they are in themselves, or to speak with reference to the use of the thing, but were able to speak only from the proprium, and that they wished to act from what is pleasing on the ground of favour. They were therefore dismissed from that duty, and left to seek employment for themselves elsewhere. Therefore they went further into the western quarter, where they were received here and there, but everywhere were told that they thought only of themselves, and of no business except with reference to self; and for this reason were stupid and merely like sensual corporeal spirits. On this account, wherever they went, they were sent away. Some time afterwards, they were seen reduced to a destitute state and asking alms. Thus it was clear that those who are in the love of self speak merely from the memory, and not from any rational light, no matter how wisely they may seem to speak in the world from the fire of that love. Therefore in the other life, when they are no longer permitted to bring forth the things of the natural memory, they are more stupid than others, and for the reason that they are separated from the Divine.

564. There are two kinds of dominion, one of love towards the neighbour and the other of love of self. These two dominions in their essence are direct opposites. One who rules from love towards the neighbour wills good to all, and loves nothing so much as uses, that is, serving others; which is willing good to others and performing uses, either to the Church, or to the country, or to society, or to a fellow citizen. This is his love and the delight of his heart. Moreover, so far as he is exalted to dignities above others he rejoices, not for the sake of the dignities but for the sake of the uses he is then able to perform in greater abundance and of a higher order. Such is dominion in the heavens. [2] But one who rules from the love of self wills good to no one except himself; the uses he performs are for the sake of his own honor and glory, which to him are the only uses; his end in serving others is that he may himself be served, honoured, and permitted to rule; he seeks dignities not for the sake of the good offices he may render to his country and the Church, but that he may be in eminence and glory and thereby in the delight of his heart. [3] Moreover, this love of dominion continues with everyone after his life in the world. Those who have ruled from love towards the neighbour are entrusted with authority in the heavens; but then it is not they who rule, but the uses which they love; and when uses rule the Lord rules. But those who have ruled from love of self while in the world are, after their life in the world, in hell, and are there vile slaves. I have seen those who had power in the world, but who exercised dominion from love of self, cast out among the most vile, and some among those who are in excrementitious places.

565. But as regards the love of the world: it is a love opposed to heavenly love in a less degree than love of self; because the evils hidden within it are lesser evils. The love of the world is wishing to secure to oneself; by any kind of artifice, the wealth of others, and in setting his heart upon riches, and permitting the world to draw him and lead him away from spiritual love, which is love towards the neighbour, and thus from heaven and from the Divine. But this love is manifold. There is a love of wealth for the sake of being exalted to honours, when these alone are loved. There is a love of honours and dignities with a view to the increase of wealth. There is a love of wealth for the sake of various uses that give delight in the world. There is a love of wealth merely for the sake of wealth, which is a miserly love; and so on. The end for the sake of which wealth is sought is called its use; and it is the end or use that gives to love its quality; for the love is such as is the end in view, and all other things merely serve it as means.

566. WHAT HELL FIRE IS AND WHAT THE GNASHING OF TEETH IS

What eternal fire is, and the gnashing of teeth, which are mentioned in the Word in reference to those who are in hell, scarcely as yet has been known to anyone, because they have thought materially about the things that are in the Word, not knowing its spiritual sense. So fire has been understood by some to mean material fire, by others to mean torment in general, by others remorse of conscience, and others have held that it is mentioned merely to excite terror in the wicked. Likewise some have supposed the gnashing of teeth to mean actual gnashing, and some only a horror, such as is excited when such a grinding of teeth is heard. But anyone who is acquainted with the spiritual meaning of the Word may know what eternal fire is, and what the gnashing of teeth is; for every expression and every meaning of the expressions in the Word contains a spiritual meaning, since the Word in its bosom is spiritual; and what is spiritual can be set before man only in a natural way of expression, because man is in the natural world and thinks from the things there. Therefore it will now be told in the following passages what is meant by “eternal fire” and “the gnashing of teeth” into which the spirits of evil men enter after death, or which their spirits, then in the spiritual world, endure.

567. There are two sources of heat, one from the Sun of heaven which is the Lord, and the other from the sun of the world. The heat that is from the Sun of heaven, that is, the Lord, is spiritual heat; and this in its essence is love (see above, n. 126-140); but the heat from the sun of the world is natural heat, and this in its essence is not love, but serves spiritual heat or love as a receptacle. It can be established that love in its essence is heat by reason of the warming of the mind (animus) and of the body thereby, as a result of love in accord with its degree and quality, and this man experiences in the winter as well as in the summer. The warming of the blood is from the same source. That the natural heat that comes into existence from the sun of the world serves spiritual heat as a receptacle is evident from the heat of the body, which is excited by the heat of its spirit, and is a kind of substitute for that heat in the body. It is especially evident from the spring and summer heat in animals of every kind which then annually renew their loves. [2] It is not the natural heat that does this, but it disposes their bodies to receive the heat that flows into them from the spiritual world; for the spiritual world flows into the natural as cause into effect. Whoever believes that natural heat produces these loves is much deceived, for there is an influx from the spiritual world into the natural world, and not from the natural world into the spiritual; and as all love belongs to the life itself it is spiritual. [3] Again, he who believes that anything comes into existence in the natural world without influx from the spiritual world is deceived, for what is natural comes into and remains in existence only from what is spiritual. Furthermore, the subjects of the vegetable kingdom derive their germinations from influx out of the spiritual world. The natural heat of springtime and summer merely disposes the seeds into their natural forms by expanding and opening them so that influx from the spiritual world can there act as a cause. These things have been brought forward that it may be known that there are two kinds of heat, namely, spiritual heat and natural heat; and that spiritual heat is from the Sun of heaven and natural heat from the sun of the world, and that influx and consequent cooperation produce the effects that appear before the eyes in the world.#
# There is an influx from the spiritual world into the natural world (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626).
There is also an influx into the lives of animals (n. 5850).
And into the subjects of the vegetable kingdom (n. 3648).
This influx is a continual endeavour to act in accordance with the Divine
order (n. 6211 at the end).

568. Spiritual heat with man is the heat of his life, because, as was said above, it is in its essence love. This heat is what is meant in the Word by “fire”, love to the Lord and love towards the neighbour by “heavenly fire”, and love of self and love of the world by “infernal fire”.

569. Infernal fire or love comes into existence from the same source as heavenly fire or love, namely, the Sun of heaven, or the Lord; but it is made infernal by those who receive it. For all influx from the spiritual world is varied in accordance with reception, that is, in accordance with the forms into which it flows, just as it is with the heat and light from the sun of the world. The heat from that sun flowing into shrubberies and beds of flowers produces vegetation, and draws forth grateful and sweet odours; but the same heat flowing into excrementitious and decaying substances produces putrefactions, and draws forth rank and disgusting stenches. In like manner the light from the same sun produces in one subject beautiful and pleasing colours, in another unbeautiful and disagreeable colours. The same is true of the heat and light from the Sun of heaven, which is love; When the heat, or love, from that Sun flows into goods, as it does with men, and good spirits and angels, it makes their goods fruitful; but with the evil it produces a contrary effect, for their evils either suffocate it or pervert it. In like manner when the light of heaven flows into the truths of good it imparts intelligence and wisdom; but when it flows into the falsities of evil it is there turned into insanities and phantasies of various kinds. Thus, in every instance, the result is in accordance with reception.

sRef Mark@9 @48 S0′ sRef Matt@13 @42 S0′ sRef Matt@13 @41 S0′ sRef Mark@9 @45 S0′ sRef Matt@3 @10 S0′ sRef Mark@9 @46 S0′ sRef Matt@25 @41 S0′ sRef Mark@9 @49 S0′ sRef Mark@9 @47 S0′ sRef Mark@9 @44 S0′ sRef Mark@9 @43 S0′ sRef Matt@13 @50 S0′ 570. As infernal fire is the love of self and of the world it is also every lust of these loves, since lust is love in its continuity, for what a man loves he continually lusts after. Infernal fire is also delight, since what a man loves and lusts after, he perceives, when he obtains it, to be delightful. The man’s delight of heart is from no other source. Infernal fire, therefore, is the lust and delight that spring from these two loves as their origins. The evils flowing from these loves are contempt of others, enmity, and hostility against those who do not favour them, envy, hatred, and revenge, and from these fierceness and cruelty; and in respect of the Divine they are denial and consequent contempt, derision, and detraction of the holy things that are of the Church; and after death, when man becomes a spirit, these evils are changed into anger and hatred against these holy things (see above, n. 562). And as these evils breathe forth continually the destruction and murder of those whom they account as enemies, and against whom they burn with hatred and revenge, so it is the delight of their life to will to destroy and kill, and so far as they are unable to do this, to will to do mischief; to injure, and to exercise cruelty. sRef Rev@14 @10 S2′ sRef Rev@9 @18 S2′ sRef Rev@14 @9 S2′ sRef Rev@16 @8 S2′ sRef Isa@34 @10 S2′ sRef Rev@18 @2 S2′ sRef Mal@4 @1 S2′ sRef Rev@16 @9 S2′ sRef Joel@2 @30 S2′ sRef Rev@9 @2 S2′ sRef Rev@19 @20 S2′ sRef Rev@18 @18 S2′ sRef Isa@9 @19 S2′ sRef Joel@2 @31 S2′ sRef Rev@9 @17 S2′ sRef Luke@16 @24 S2′ sRef Isa@34 @9 S2′ sRef Isa@9 @18 S2′ sRef Isa@9 @17 S2′ [2] These are the things meant by “fire” in the Word, where the evil and the hells are treated of; some passages from which I would here quote as confirmation:

Every one is a hypocrite and an evil-doer, and every mouth speaketh folly. For wickedness burneth as the fire; it devoureth the briers and thorns, and kindleth in the thickets of the forests, and they roll upward in the rising of smoke; and the people is become like food for fire; no man spareth his brother. Isa. ix. 17-19.

I will show wonders in the heavens, and in the earth blood and fire, and pillars of smoke; the sun shall be turned into darkness. Joel ii. 30, 31.

The land shall become burning pitch; it shall not be quenched night nor day; the smoke thereof shall go up forever. Isa. xxxiv. 9, 10.

Behold the day cometh burning as a furnace, and all the proud and every worker of wickedness shall be stubble; and the day that cometh shall set them on fire. Mal. xv. 1.

Babylon is become a habitation of demons. They cried out as they saw the smoke of her burning. Her smoke goeth up unto the ages of the ages. Rev. xviii. 2, 18; xix. 3.

He opened the pit of the abyss, and there went up a smoke out of the pit as the smoke of a great furnace; and the sun was darkened, and the air, by the smoke of the pit. Rev. ix. 2.

Out of the mouth of the horses went forth fire and smoke and brimstone; by these was the third part of men killed, by the fire and by the smoke and by the brimstone. Rev. ix. 17, 18.

If anyone adores the beast he shall drink of the wine of the wrath of God mixed with pure wine* in the cup of His anger, and shall be tormented with fire and brimstone. Rev. xiv. 9, 10.

The fourth angel poured out his bowl upon the sun; and it was given unto it to scorch men with fire; therefore men were scorched with great heat. Rev. xvi. 8, 9.

They were cast into a lake burning with fire and brimstone. Rev. xix. 20; xx. 14, 15; xxi. 8.

Every tree that bringeth not forth good fruit shall be hewn down and cast into the fire. Matt. iii. 10; Luke iii. 9.

The Son of man shall send His angels, and they shall gather out of His kingdom all things that cause stumbling and them that do iniquity, and shall cast them into a furnace of fire. Matt. xiii. 41, 42, 50.

The King shall say to them that are on the left hand, Depart from Me, ye cursed, into eternal fire, prepared for the devil and his angels. Matt. xxv. 41.

They shall be sent into everlasting fire, into the hell of fire, where their worm shall not die, and the fire shall not be quenched. Matt. xviii. 8, 9; Mark ix. 43-49.

The rich man in hell said to Abraham that he was tormented in flame. Luke xvi. 24.

In these and in many other passages “fire” means the lust pertaining to love of self and love of the world, and the “smoke” therefrom means falsity from evil.
* “By wine mixed with pure wine in the cup of the wrath of God is signified conjunction with falsified truths of the literal sense of the Word … pure wine
(nerum) as expressed in the original tongue is derived from a word which signifies ‘to be inebriated’ … ‘spiritually inebriated’, delirious as to truths.” APOCALYPSE EXPLAINED 887. Editor.

571. Because the lust of doing the evils that are from the love of self and of the world is meant by “infernal fire”, and because such is the lust of all in the hells (as shown in the foregoing section) therefore also when the hells are opened there is an appearance of fire with smoke, such as is seen in conflagrations, a dense fire from the hells where the love of self reigns, and a flaming fire from the hells where love of the world reigns. When, however, the hells are closed, this fiery appearance is not seen, but in its place there is a kind of obscurity like the condensation from smoke; yet the fire still rages within, as can be seen by the heat exhaling therefrom, which is like the heat from the burnt ruins after a fire, and in some places like the heat from a heated furnace, in others like the heat from a hot bath. When this heat inflows with man it excites lusts in him, and with evil men hatred and revenge, and with the sick insanities. They who are in the above-mentioned loves have such a fire or such a heat since as to their spirit they are attached to those hells, even while living in the body. But it ought to be known that those who are in the hells are not in fire; the fire is an appearance. Those there are conscious of no burning, but only of a warmth like that which they had felt when in the world. This appearance of fire is from correspondence, for love corresponds to fire, and all the things seen in the spiritual world are seen in accordance with correspondences.

572. It must be noted that this infernal fire or heat is changed into intense cold when heat from heaven inflows; and then those who are in it shiver like those seized with a chilling fever, and are also inwardly distressed; and for the reason that they are in direct opposition to the Divine; and the heat of heaven, which is Divine love, extinguishes the heat of hell, which is the love of self, and with it the fire of their life; and this is the cause of such cold and consequent shivering and distress. This is accompanied by thick darkness and by infatuation therefrom and blindness. But this rarely happens, and only when outbreaks that have increased beyond measure need to be repressed.

573. Because infernal fire means every lust for doing evil that flows forth from the love of self; this fire means also such torment as exists in the hells. For the lust from that love is a lust for injuring others who do not honour, venerate and worship oneself; and in proportion to the anger thereby excited, and the hatred and revenge from that anger, is there a lust for venting one’s rage upon them. When such lust is active in everyone in a society where no external bonds restrain, such as the fear of the law, and of the loss of reputation, honour, gain, and life, everyone from the impulse of his own evil rushes upon another; and, so far as he prevails, subjugates the rest and subjects them to his dominion, and vents his rage with delight upon those who do not submit themselves. This delight is so intimately united with the delight of bearing rule that they exist in the same measure, since the delight of doing harm is contained in all enmity, envy, hatred, and revenge, which, as said above, are the evils of that love. All the hells are such societies, and in consequence every one there in his heart hates the other, and from hatred bursts forth into cruelty so far as he has power. These cruelties and their torments are also meant by infernal fire, for they are the effects of lusts.

574. It has been shown above (n. 548) that an evil spirit casts himself into hell of his own accord. It will now be told in a few words how this comes about, when yet there are in hell such torments. From every hell there exhales a sphere of the lusts of those who are in it. Whenever this sphere is perceived by one who is in a like lust he is affected at heart and filled with delight, for lust and its delight make one, since whatever one lusts after is delightful to him. Because of this a spirit turns himself hell- wards, and from delight of heart lusts to go thither, since he does not yet know that such torments exist there, although he who knows it still lusts to go there. For no one in the spiritual world can resist his lust, because his lust belongs to his love, and his love belongs to his will, and his will belongs to his nature, and everyone there acts from his nature. [2] When, therefore, a spirit of his own accord and from his freedom drifts towards his hell and enters it, he is received at first in a friendly manner, which makes him believe that he has come among friends. But this continues for a few hours only. In the meanwhile, he is explored in respect of his astuteness and consequent ability; and when this has been done they begin to infest him, and this by various methods, and with gradually greater severity and vehemence. This is accomplished by introducing him more interiorly and deeply into hell; for the more interior and deeper the hell the more malignant are the spirits. [3] After these infestations, they begin to treat him cruelly by punishments, and this goes on until he is reduced to the condition of a slave. But rebellious movements are continually springing up there, since everyone wishes to be greatest, and burns with hatred against the others; and in consequence new uprisings occur, and thus one scene is changed into another, and those who are made slaves are delivered that they may assist some new devil to subjugate others; and again those who refuse to submit and render implicit obedience are tormented in various ways; and so on continually. Such torments are the torments of hell, which are called hell fire.

575. Gnashing of teeth, however, is the continual dispute and combat of falsities with each other, consequently of those who are in falsities, joined with contempt of others, with enmity, mockery, ridicule, blaspheming; and these evils burst forth into lacerations of various kinds, since everyone fights for his own falsity and calls it truth. These disputes and combats are heard outside these hells like the gnashings of teeth; and are also turned into guashings of teeth when truths from heaven inflow hither. In these hells are all who have acknowledged nature and have denied the Divine. In the deeper of these hells are those who have confirmed themselves in such denials. Because such are unable to receive anything of light from heaven, and are thus unable to see anything inwardly in themselves, they are for the most part corporeal sensual spirits, who believe nothing except what they see with their eyes and touch with their hands. Therefore all the fallacies of the senses are true to them; and it is from these that they dispute. This is why their contentions are heard as gnashings of teeth; for in the spiritual world all falsities give a grating sound, and the teeth correspond to the outermost things in nature and to the outermost things with man, which are corporeal sensual.# (That there is gnashing of teeth in the hells may be seen in Matthew viii. 12; xiii. 42, 50; xxii. 13; xxiv. 51; xxv. 30; Luke xiii. 28.)
# The correspondence of the teeth (n. 5565-5568).
Those who are purely sensual and have scarcely anything of spiritual light correspond to the teeth (n. 5565).
In the Word a “tooth” signifies the sensual, which is the ultimate of the life of man (n. 9052, 9062).
Gnashing of teeth in the other life comes from those who believe that nature is everything and the Divine nothing (n. 5568).

576. THE MALICE AND NEFARIOUS ARTS OF INFERNAL SPIRITS

In what way spirits are superior to men anyone can see and comprehend who thinks interiorly and knows anything of the operation of his own mind; for in his mind he can consider, evolve, and form conclusions upon more things in a single moment than he can utter or express in writing in half an hour. Hence is clear the superiority of man when he is in his spirit, and therefore when he becomes a spirit. For it is the spirit who thinks, and it is the body by which the spirit expresses his thoughts in speech or writing. In consequence of this, the man who becomes an angel after death is in intelligence and wisdom ineffable in comparison with his intelligence and wisdom while he lived in the world; for while he lived in the world his spirit was bound to his body, and was thereby in the natural world; and therefore whatever he thought spiritually flowed into natural ideas, which are comparatively general, gross, and obscure, and do not receive the innumerable things that pertain to spiritual thought, and which involve spiritual thought in the obscurities that arise from worldly cares. It is otherwise when the spirit is released from the body and comes into its spiritual state, which takes place when he passes out of the natural world into the spiritual world to which he belongs. From what has already been said it is evident that his state as to thoughts and affections is then immeasurably superior to his former state. Because of this the thoughts of angels are ineffable and inexpressible, and are therefore incapable of entering into the natural thoughts of man; and yet every angel was born a man, and has lived as a man, and he then seemed to himself to be no wiser than any other similar man.

577. In the same degree in which angels have wisdom and intelligence, infernal spirits have malice and cunning; for the case is the same, since the spirit of man when released from the body is in his good or in his evil-if an angelic spirit, in his good, and if an infernal spirit, in his evil. Every spirit is his own good or his own evil because he is his own love, as has often been said and shown before. Therefore, as an angelic spirit thinks, wills, speaks, and acts from his good, so does an infernal spirit from his evil; and to think, will, speak, and act from evil itself; is to think, will, speak, and act from all things included in the evil. So long as man lived in the body it was different. [2] Then the evil of the man’s spirit was in the bonds that every man has from the law, from hope of gain, from honour, from reputation, and from the fear of losing these; and therefore the evil of his spirit could not then burst forth and show what it was in itself. Moreover, the evil of the man’s spirit then lay wrapped up and veiled in outward probity, honesty, justice, and in the affection of truth and good, which such a man professes and counterfeits for the sake of the world; and under these semblances the evil has lain so concealed and obscured that he himself scarcely knew that his spirit contained so much malice and craftiness, that is, that in himself he was such a devil as he becomes after death, when his spirit comes into itself and into its own nature. [3] Such malice then manifests itself as exceeds all belief. There are thousands of evils that then burst forth from evil itself; among which are such as cannot be described in the words of any language. What they are has been granted me to know and also to perceive by much experience, since it has been granted me by the Lord to be in the spiritual world as to my spirit and at the same time in the natural world as to my body. This I can testify, that their malice is so great that it is hardly possible to describe even a thousandth part of it; and so great that if man were not protected by the Lord he could never be rescued from hell; for with every man there are spirits from hell as well as angels from heaven (see above, n. 292, 293); and the Lord cannot protect man unless he acknowledges the Divine and lives a life of faith and charity; for otherwise man turns himself away from the Lord and turns himself to infernal spirits, and thus his spirit becomes imbued with a malice like theirs. [4] Nevertheless, man is continually led by the Lord away from the evils that he attaches and, as it were, attracts to himself by his association with infernal spirits. If this is not done by the internal bonds of conscience, which he fails to receive if he denies the Divine, he is nevertheless withdrawn by external bonds, which are, as said above, fears in respect of the law and its penalties, and fears of the loss of gain and the deprivation of honour and reputation. In fact, such a man may be led away from evils by means of the delights of his love and through fear of the loss or deprivation of those delights; but he cannot be led thereby into spiritual goods. For to the extent that he is led into these, to that extent he begins to give his thought to pretences and devices by simulating or counterfeiting what is good, honest, and just, for the purpose of persuading and thus deceiving. Such cunning adds itself to the evil of his spirit and forms it to be such evil as is his own nature.

578. The worst of all are those who have been in evils from love of self and at the same time inwardly in themselves have acted from deceit; for deceit penetrates more deeply into the thoughts and intentions and infects them with poison and thus wholly destroys a man’s spiritual life. Most of these are in the hells behind the back, and are called genii; and there they delight to make themselves invisible, and to flutter about others like phantoms, secretly infusing into them evil, which they spread around like the poison of a viper. These are more direfully tormented than others. But those who are not deceitful, and who have not been so filled with malignant craftiness, and yet are in the evils derived from the love of self; are also in the hells behind, but in those less deep. On the other hand, those who have been in evils from the love of the world are in the hells in front, and are called spirits. These spirits are not such forms of evil, that is, of hatred and revenge, as are those who are in evils from the love of self; they therefore do not have such malice and cunning; and in consequence their hells are milder.

579. I have been permitted to learn by experience what kind of malice those possess who are called genii. Genii do not act upon and flow into the thoughts, but into the affections. They perceive and smell out the affections as dogs do wild beasts in the forest. Where they perceive good affections, they instantly turn them into evil ones, leading and bending them in a wonderful manner by means of the other’s delights; and this so secretly and with such malignant skill that the other knows nothing of it, for they most carefully guard against anything entering into the thought, as thereby they would be manifested. The seat of these with man is beneath the back part of the head. In the world these were the men who deceitfully captivated the minds of others, leading and persuading them by the delights of their affections or lusts. But these genii are held by the Lord at a distance from every man of whose reformation there is any hope; for they have the ability not only to destroy the conscience, but also to stir up in man his inherited evils, which otherwise lie hidden. Therefore, to prevent man’s being led into these evils, these hells, by the Lord’s provision, are entirely closed up; and when any man of such a genius comes after death into the other life, he is at once cast into their hell. When the deceit and craftiness of these genii are clearly seen they appear as vipers.

580. What kind of malice infernal spirits possess can be confirmed from their nefarious arts, which are so many that to enumerate them would fill a book, and to describe them would fill many books. These arts are mostly unknown in the world. ONE kind relates to abused of correspondences; a SECOND to abuses of the ultimates of Divine order; a THIRD to the communication and influx of thoughts and affections by conversions, by inspections, and by the instrumentality of other spirits apart from themselves, and spirits sent out by themselves; a FOURTH to operations by phantasies; a FIFTH to projections out beyond themselves, and consequent presence elsewhere than where they are in the body; a SIXTH to pretences, persuasion, and lies. The spirit of an evil man comes of itself into these arts when he is released from his body, for they are inherent in the nature of the evil in which he then is. By these arts they torment each other in the hells. But as all of these arts, except those that are effected by pretences, persuasions, and lies, are unknown in the world, I would not here describe them in detail, both because they are not comprehended, and because they are wicked.

581. The Lord permits torments in the hells because in no other way can evils be restrained and subdued. The only means of restraining and subduing evils and of keeping the infernal crew in bonds is the fear of punishment. There is no other way. For without the fear of punishment and torment, evil would burst forth into rages, and everything would go to pieces, like a kingdom on earth where there is no law and there are no penalties.

582. THE APPEARANCE, SITUATION, AND NUMBER OF THE HELLS

In the spiritual world, or in the world where spirits and angels are, similar objects appear as in the natural world, or where men are. These are similar in that as to external appearance there is no difference. In that world appear plains and mountains, hills and rocks, and valleys between them; also waters, and many other things that are seen on earth. But yet all these things are from a spiritual origin, and all appear therefore before the eyes of spirits and angels, and not before the eyes of men, because men are in the natural world. Spiritual beings see the things that are from a spiritual origin, and natural beings the things that are from a natural origin. Consequently, man with his eyes can in no way see the objects that are in the spiritual world unless he is permitted to be in the spirit, or after death when he becomes a spirit. On the other hand, an angel and a spirit are unable to see anything at all in the natural world unless they are with a man who is permitted to speak with them. For the eyes of man are adapted to the reception of the light of the natural world, and the eyes of angels and spirits are adapted to the reception of the light of the spiritual world; although the eyes of the two are exactly alike in appearance. That the spiritual world is such, the natural man cannot comprehend, and least of all the sensual man, who believes nothing except what he sees with his bodily eyes and touches with his hands, and therefore takes in by sight and touch. He thinks from these things, so his thought is material and not spiritual. Such being the likeness between the spiritual world and the natural world, man after death can hardly believe otherwise than that he is in the world where he was born, and from which he has departed. For this reason they call death simply a translation from one world into another like it. (That the two worlds are thus alike can be seen above, where the representatives and appearances in heaven have been treated of; n. 170-176.)

583. The heavens are in the more elevated localities of the spiritual world, the world of spirits in those that are low-lying, and under both are the hells. The heavens are not visible to the spirits in the world of spirits except when their interior sight is opened; although they are sometimes visible as mists or as bright clouds. This is because the angels of heaven are in an interior state as to intelligence and wisdom; and for this reason they are above the sight of those who are in the world of spirits. But spirits who are in the plains and valleys see one another; and yet when they are separated there, which takes place when they are let into their interiors, then the evil spirits do not see the good spirits; but the good spirits can see the evil spirits. Nevertheless, the good spirits turn themselves away from the evil spirits; and when spirits turn themselves away they become invisible. But the hells do not appear because they are closed up. Only the entrances, which are called gates, are seen when they are opened to let in other like spirits. All the gates to the hells open from the world of spirits, and none of them from heaven.

584. The hells are everywhere, both under the mountains, hills, and rocks, and under the plains and valleys. The openings or gates to the hells that are under the mountains, hills, and rocks, appear to the sight like holes and clefts in the rocks, some extended and wide, and some straitened and narrow, and many of them rugged. They all, when looked into, appear dark and dusky; but the infernal spirits who are in them are in such a luminosity as arises from burning coals. Their eyes are adapted to the reception of that light, and for the reason that while they lived in the world they were in thick darkness as to Divine truths, because of their denying them, and were in a sort of light as to falsities because of their affirming them. In this way did the sight of their eyes become so formed. And for the same reason, the light of heaven is thick darkness to them, and therefore when they go out of their dens they see nothing. From all these things it has been made very clearly evident that man comes into the light of heaven just to the extent that he acknowledges the Divine, and establishes with himself the things of heaven and the Church; and that he comes into the thick darkness of hell just to the extent that he denies the Divine, and establishes with himself the things that are opposed to those of heaven and the Church.

585. The openings or gates to the hells that are beneath the plains and valleys present to the sight different appearances. Some resemble those that are beneath the mountains, hills and rocks; some resemble dens and caverns, some great chasms and whirlpools; some resemble bogs, and some standing water. They are all covered over, and do not open except when evil spirits from the world of spirits are cast in hither; and when they open there bursts forth from them either something like the fire and smoke that is seen in the air from burning buildings, or like a flame without smoke, or like soot such as comes from a burning chimney, or like a mist and thick cloud. It has been heard that the infernal spirits neither see nor feel these things, because when they are in them they are as in their own atmosphere, and thus in the delight of their life; and this for the reason that these things correspond to the evils and falsities in which they are, namely, fire corresponding to hatred and revenge, smoke and soot to the falsities therefrom, flame to the evils of the love of self; and a mist or thick cloud to falsities from that love.

586. I have also been permitted to look into the hells and to see what they are within; for when the Lord pleases, the sight of a spirit or angel from above may penetrate into the lowest depths beneath and explore their character, notwithstanding the coverings. In this way I have been permitted to look into them. Some of the hells appeared to the view like caverns and passages in the rocks extending inward and then downward into an abyss, either obliquely or vertically. Some of the hells appeared to the view like the dens and caves of wild beasts in forests; some like the hollow caverns and passages that are seen in mines, with tunnels extending towards the lower regions. Most of the hells are threefold, the upper one appearing within to be in dense darkness, because inhabited by those who are in the falsities of evil; while the lower ones appear fiery, because inhabited by those who are in evils themselves, dense darkness corresponding to the falsities of evil, and fire to evils themselves. For those who have acted interiorly from evil are in the deeper hells, and those who have acted exteriorly from evil, that is, from the falsities of evil, are in the hells that are less deep. Some hells present an appearance like the ruins of houses and cities after conflagrations, in which infernal spirits dwell and hide themselves. In the milder hells there is an appearance of rude huts, in some cases contiguous in the form of a city with lanes and streets, and within the houses are infernal spirits engaged in unceasing quarrels, enmities, fightings, and brutalities; while in the streets and lanes, robberies and depredations are committed. In some of the hells there are nothing but brothels, disgusting to the sight and filled with every kind of filth and excrement. Again, there are dark forests, in which infernal spirits roam like wild beasts and where, too, there are underground tunnels into which those flee who are pursued by others. There are also deserts, where all is barren and sandy, and where in some places there are ragged rocks in which there are caverns, and in some places huts. Into these desert places, are cast out from the hells those who have suffered every extremity of punishment, especially those who in the world have been more cunning than others in undertaking and contriving intrigues and deceits. Such a life is their final lot.

587. As to the positions of the hells in detail, it is something wholly unknown even to the angels in heaven; it is known to the Lord alone. But their position in general is known from the quarters in which they are. For the hells, like the heavens, are distinguished as to their quarters; and in the spiritual world quarters are determined in accordance with loves; for in heaven all the quarters begin from the Lord as the Sun, Who is the East; and as the hells are opposite to the heavens their quarters begin from the opposite point, that is, from the west. (On this see the section on the four quarters in heaven, n. 141-153.) [2] This is why the hells in the western quarter are the worst of all, and the most horrible, and why the more remote they are from the east, the worse and more horrible they become, thus they become worse successively by degrees. In the western hells are those who in the world were in the love of self; and in consequent contempt of others, and in enmity against those who did not favour them, also in hatred and revenge against those who did not render them respect and homage. In the most remote hells in that quarter are those who had belonged to the Catholic religiosity, so called, and who had wished to be worshipped as gods, and consequently had burned with hatred and revenge against all who did not acknowledge their power over the souls of men and over heaven. These continue to have the same disposition, that is, the same hatred and revenge against those who oppose them, that they had in the world. Their greatest delight is to practice cruelties; but in the other life this delight is turned against themselves; for in their hells, with which the western quarter is filled, one rages against another who detracts from his Divine power. (But more will be said about this in the little work on THE LAST JUDGMENT AND THE DESTRUCTION OF BABYLON.) [3] Nevertheless, no one can know how the hells in that quarter are arranged, except that the most dreadful hells of that kind are at the sides towards the northern quarter, and the less dreadful towards the southern quarter; thus the dreadfulness of the hells decreases from the northern quarter to the southern, and likewise by degrees towards the east. Towards the east are the dwelling places of the haughty, who have not believed in the Divine, but have not been in such hatred and revenge, or in such deceit, as those have who are in a greater depth in the western quarter. [4] In the eastern quarter there are at present no hells, those who were there having been transferred to the western quarter in front. In the northern and southern quarters there are many hells; and in them are those who, while they lived in the world, were in love of the world, and in various kinds of evil therefrom, such as enmity, hostility, theft, robbery, cunning, avarice, and unmercifulness. The worst hells of this kind are in the northern quarter, the milder in the southern. Their dreadfulness increases as they are nearer to the western quarter, and also as they are farther away from the southern quarter, and decreases towards the eastern quarter and towards the southern quarter. Behind the hells that are in the western quarter there are dark forests, in which malignant spirits roam like wild beasts; and it is the same behind the hells in the northern quarter. But behind the hells in the southern quarter there are deserts, which have been described just above. These things regarding the situation of the hells.

588. In regard to the number of the hells, there are as many of them as there are angelic societies in the heavens, since there is for every heavenly society a corresponding infernal society as its opposite. That the heavenly societies are numberless, and are all distinguished in accordance with the goods of love, charity, and faith, may be seen in the section that treats of the societies of which the heavens consist (n. 41-50), and in the section on the immensity of heaven (n. 415-420). [2] The like is true, therefore, of the infernal societies, which are distinguished in accordance with the evils that are the opposites of those goods. Every evil, as well as every good, is of infinite variety. That this is true is beyond the comprehension of those who have only a simple idea regarding any one evil, such as contempt, enmity, hatred, revenge, deceit, and other like evils. But let them know that each one of these evils contains so many specific differences, and each of these again so many specific or particular differences, that a volume would not suffice to enumerate them. The hells are so distinctly arranged in order in accordance with the differences of every evil that nothing could be more perfectly ordered or more distinct. Hence it can be established that the hells are innumerable, near to and remote from one another in accordance with the differences of evils generically, specifically, and particularly. [3] There are also hells beneath hells. Some communicate with others by transits, and more by exhalations, and this in exact accordance with the affinities of one kind or one species of evil with others. How great the number is of the hells I have been permitted to realize from knowing that there are hells under every mountain, hill, and rock, and also under every plain and valley, and that they stretch out beneath these in length and in breadth and in depth. In a word, the entire heaven and the entire world of spirits are, as it were, excavated beneath, and under them is a continuous hell. These things regarding the number of the hells.

589. THE EQUILIBRIUM BETWEEN HEAVEN AND HELL

For anything to come into existence there must be an equilibrium of all things. Without equilibrium there is no action and reaction; for equilibrium is between two forces, one acting and the other reacting, and the state of rest resulting from like action and reaction is called equilibrium. In the natural world there is an equilibrium in all things and in each thing. It exists in a general way even in the atmospheres, wherein the lower parts react and resist in proportion as the higher parts act and press down. Again, in the natural world there is an equilibrium between heat and cold, between light and shade, and between dryness and moisture, the middle condition being the equilibrium. There is also an equilibrium in all the subjects of its three kingdoms, the mineral, the vegetable, and the animal; for without equilibrium in them nothing can come forth and have permanent existence. Everywhere there is a sort of effort acting on the one side and reacting on the other. [2] All existence or all effect is produced in equilibrium, that is, by one force acting and another suffering itself to be acted upon, or when one force by acting flows in, the other receives and harmoniously submits. In the natural world that which acts and reacts is called force, and also effort; but in the spiritual world that which acts and reacts is called life and will. Life in that world is living force, and will is living effort; and the equilibrium itself is called freedom. Thus spiritual equilibrium or freedom comes into existence and continues to exist between good acting on the one side and evil reacting on the other side; or between evil acting on the one side and good reacting on the other side. [3] With the good, the equilibrium is between good acting and evil reacting; but with the evil, the equilibrium is between evil acting and good reacting. Spiritual equilibrium is between good and evil, because the whole life of man has reference to good and to evil, and the will is the receptacle. There is also an equilibrium between truth and falsity, but this depends on the equilibrium between good and evil. The equilibrium between truth and falsity is like that between light and shade, to the extent that light and shade affect the subjects of the vegetable kingdom only so far as heat and cold are in them. That light and shade themselves have no effect, but only the heat that acts through them, can be confirmed from the fact that light and shade are the same in winter time and in spring time. This comparison of truth and falsity with light and shade is from correspondence, for truth corresponds to light, falsity to shade, and heat to the good of love; in fact, spiritual light is truth, spiritual shade is falsity, and spiritual heat is the good of love (see the section where light and heat in heaven are treated of; n. 126-140.)

590. There is a perpetual equilibrium between heaven and hell. From hell there continually breathes forth and ascends an effort to do evil, and from heaven there continually breathes forth and descends an effort to do good. In this equilibrium is the world of spirits; which world is intermediate between heaven and hell (see above, n. 421-431). The world of spirits is in this equilibrium because every man after death enters first the world of spirits, and is there kept in a state like that in which he was while in the world, and this would be impossible if there were not a perfect equilibrium there; for by means of this the character of everyone is explored, since there they are left in the same. freedom as they had been in the world. Spiritual equilibrium is freedom with man and spirit (as has been said just above, n. 589). What each one’s freedom is, the angels recognize by a communication of affections and thoughts therefrom; and it becomes visible to the sight of angelic spirits by the ways in which the spirits go. Those who are good spirits there travel in the ways that go towards heaven, but evil spirits in the ways that go towards hell. Ways actually appear in that world; and that is the reason why “ways” in the Word signify the truths that lead to good, or in the opposite sense the falsities that lead to evil; and for the same reason “going”, “walking”, and “journeying” in the Word signify progressions of life.# Such ways I have often been permitted to see, also spirits going and walking in them freely, in accord with their affections and the thoughts therefrom.
# In the Word “to journey”, as well as “to go”, signifies progression of life (n. 3335, 4375, 4554, 4585, 4882, 5493, 5605, 5996, 8181, 8345, 8397, 8417, 8420, 8557).
“To go (and to walk) with the Lord” means to receive spiritual life, and to live with Him (n. 10567).
“To walk” means to live (n. 519, 1794, 8417, 8420).

591. Evil continually breathes forth and ascends out of hell, and good continually breathes forth and descends out of heaven, because everyone is encompassed by a spiritual sphere; and that sphere flows forth and pours out from the life of the affections and the thoughts therefrom.# And as such a sphere flows forth from every individual, it flows forth also from every heavenly society and from every infernal society, consequently from all together, that is, from the entire heaven and from the entire hell. Good flows forth from heaven because all there are in good; and evil flows forth from hell because all there are in evil. The good that is from heaven is all from the Lord; for the angels in the heavens are all withheld from their proprium, and are kept in the Lord’s proprium, which is Good Itself. But the spirits in the hells are all in their proprium, and everyone’s proprium is nothing but evil; and because it is nothing but evil it is hell.## From these things it can be confirmed that the equilibrium in which angels in the heavens and spirits in the hells are kept is not like the equilibrium in the world of spirits. The equilibrium of angels in the heavens exists in the degree in which they have wished to be in good, or in the degree in which they have lived in good in the world, and thus also in the degree in which they have held evil in aversion; but the equilibrium of spirits in hell exists in the degree in which they have wished to be in evil, or have lived in evil in the world, and thus in heart and spirit have been opposed to good.
# A spiritual sphere, which is a sphere of life, flows forth and pours forth from every man, spirit, and angel, and encompasses him (n. 4464, 5179, 7454, 630).
It flows forth from the life of their affections and thoughts (n. 2489, 4464, 6206).
The quality of spirits is recognized at a distance from their spheres (n. 1048, 1053, 1316, 1504).
Spheres from the evil are the opposites of spheres from the good (n. 1965, 10187, 10312).
Such spheres extend far into angelic societies in accordance with the quality and quantity of good (n. 6598-6613, 8063, 8794, 8797).
And into infernal societies in accordance with the quality and quantity of evil (n. 8794).
## Man’s proprium is nothing but evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10732).
Man’s proprium is hell in him (n. 694, 8480).
592. Unless the Lord ruled both the heavens and the hells there would be no equilibrium; and if there were no equilibrium there would be no heaven or hell; for all things and each thing in the universe, that is, both in the natural world and in the spiritual world, endure by means of equilibrium. Every rational man can perceive that this is true. If there were a preponderance on one part and no resistance on the other, would not both perish? So would it be in the spiritual world if good did not react against evil and continually restrain its uprising; and unless the Divine did this by Itself alone, both heaven and hell would perish, and with them the whole human race. It is said unless the Divine did this by Itself alone, because the proprium of everyone, whether angel, spirit, or man, is nothing but evil (see above, n. 591); consequently, neither angels nor spirits are able in the least to resist the evils continually exhaling from the hells, since from the proprium they all tend towards hell. It is clear from these considerations that unless the Lord alone ruled both the heavens and the hells no one could ever be saved. Moreover, all the hells act as one; for evils in the hells are connected as goods are in the heavens; and the Divine alone, which goes forth solely from the Lord, is able to resist all the hells, which are innumerable, and which act together against heaven and against all who are in heaven.

593. The equilibrium between the heavens and the hells is diminished or increased in accordance with the number of those who enter heaven and who enter hell; and this amounts to several thousands daily. The Lord alone, and not any angel, can know and perceive this, and regulate and equalize it with precision; for the Divine that goes forth from the Lord is omnipresent, and sees everywhere whether there is any wavering, while an angel sees only what is near himself and has no perception in himself of what is taking place even in his own society.

594. How all things are so arranged in the heavens and in the hells that each and all of those who are there may be in their equilibrium, can be in some measure confirmed from the things said and shown above respecting the heavens and the hells, namely, that all the societies of heaven are most distinctly arranged in accordance with goods and their kinds and varieties, and all the societies of hell in accordance with evils, and their kinds and varieties; and that beneath each society of heaven there is a society of hell corresponding to it from opposition, and from this opposing correspondence equilibrium results; and in consequence of this the Lord unceasingly provides that no infernal society beneath a heavenly society shall gain any preponderance, and as soon as it begins to do so it is restrained by various means, and is reduced to an exact measure of equilibrium. These means are many, only a few of which are to be noted. Some of these means have reference to the stronger presence of the Lord; some to the closer communication and conjunction of one or more societies with others; some to the casting out of superabundant infernal spirits into deserts; some to the transference of certain spirits from one hell to another; some to the reducing of those in the hells to order, and this also is effected in various ways; some to the screening of certain hells under denser and thicker coverings, also letting them down to greater depths; besides other means; and still others that are employed in the heavens above the hells. These things have been said that it may in some measure be perceived that the Lord alone provides that there is an equilibrium everywhere between good and evil, thus between heaven and hell; for on such equilibrium the safety of all in the heavens and of all in the earths rests.

595. It should be known that the hells are continually assaulting heaven and endeavouring to destroy it, and that the Lord continually protects the heavens by withholding those who are there from the evils derived from their proprium, and by holding them in the good that is from Himself. I have often been permitted to perceive the sphere that flows forth from the hells, which was wholly a sphere of effort to destroy the Divine of the Lord, and thus heaven. The ebullitions of some hells have also at times been perceived, which were efforts to break forth and to destroy. But, on the other hand, the heavens never assault the hells, for the Divine sphere that goes forth from the Lord is a perpetual effort to save all; and as those who are in the hells cannot be saved (since all who are there are in evil and are antagonistic to the Divine of the Lord), so as far as possible outrages in the hells are subdued and cruelties are restrained to prevent their breaking out beyond measure one against another. This also is effected by innumerable ways in which the Divine power is exercised.

596. There are two kingdoms into which the heavens are distinguished, namely, the celestial kingdom and the spiritual kingdom (of which see above, n. 20-38). In like manner the hells are distinguished into two kingdoms, one of which is opposite to the celestial kingdom and the other opposite to the spiritual kingdom. That which is opposite to the celestial kingdom is in the western quarter, and those who are in it are called genii; and that which is opposite to the spiritual kingdom is in the northern and southern quarters, and those who are in it are called spirits. All who are in the celestial kingdom are in love to the Lord, and all who are in the hells opposite to that kingdom are in the love of self; while all who are in the spiritual kingdom are in love towards the neighbour, and all who are in the hells opposite to that kingdom are in the love of the world. Evidently, then, love to the Lord and the love of self are opposites; and in like manner love towards the neighbour and the love of the world are opposites. The Lord continually provides that there shall be no outflowing from the hells that are opposite the Lord’s celestial kingdom towards those who are in the spiritual kingdom; for if this were done the spiritual kingdom would perish (for the reason given above, n. 578, 579). These are the two general equilibria that are unceasingly maintained by the Lord.

597. IT IS BY MEANS OF THE EQUILIBRIUM BETWEEN HEAVEN AND HELL THAT MAN IS IN FREEDOM

The equilibrium between heaven and hell has been described above, and it has been shown that it is an equilibrium between the good that is from heaven and the evil that is from hell, thus that it is a spiritual equilibrium, which in its essence is freedom. A spiritual equilibrium in its essence is freedom because it is an equilibrium between good and evil, and between truth and falsity, and these are spiritual. Therefore to be able to will either what is good or what is evil and to think either what is true or what is false, and to choose one in preference to the other, is the freedom which is here treated of. This freedom is given to every man by the Lord, and is never taken away; in fact, by virtue of its origin it is not man’s but the Lord’s, since it is from the Lord. Nevertheless, it is given to man with his life as if it were his; and this is done that man may be reformed and saved; for without freedom there can be no reformation or salvation. With any rational intuition anyone can see that it is a part of man’s freedom to be able to think wrongly or rightly, honestly or dishonestly, justly or unjustly; also that he is able to speak and act rightly, honestly, and justly; but not to speak and act wrongly, dishonestly, and unjustly, because of the spiritual, moral, and civil laws whereby his external is held in bonds. From these things it is clear that it is man’s spirit, which thinks and wills, that is in freedom, and not his external which speaks and acts, except in agreement with the above-mentioned laws.

598. Man cannot be reformed unless he has freedom, for the reason that he is born into evils of every kind, and these must be removed in order that he may be saved; and they cannot be removed unless he sees them in himself and acknowledges them, and then does not will them, and finally holds them in aversion. Then for the first time they are removed. This cannot be done unless man is in good as well as in evil, since it is from good that he is able to see evils, while from evil he cannot see good. The spiritual goods that man is capable of thinking, be learns from childhood as a result of the reading of the Word and of preaching; and he learns moral and civil good from his life in the world. This is the first reason why man ought to be in freedom. [2] Another reason is that nothing is appropriated to man except what is done from the affection that is of his love. The other things may gain entrance, but no farther than the thought, not reaching the will; and whatever does not enter in as far as to the will of man does not become his, for thought derives what pertains to it from memory, while the will derives what pertains to it from the life itself. Nothing is ever free unless it is from the will, or what is the same, from the affection that is of love, for whatever a man wills or loves, that he does freely; consequently, man’s freedom and the affection that is of his love or of his will are a one. It is for this reason that man has freedom, in order that he may be affected by truth and good or may love them, and that they may thus become as if they were his own. [3] In a word, whatever does not enter in freedom with a man does not remain, because it does not belong to his love or will, and the things that do not belong to man’s love or will do not belong to his spirit; for the very being (esse) of the spirit of man is love or will. It is said love or will, since a man wills what he loves. This, then, is why man can be reformed only in freedom. But more on the subject of man’s freedom may be seen in the ARCANA CAELESTIA in the passages referred to below.

599. In order that man may be in freedom, for the sake of his being reformed, he is conjoined as to his spirit both with heaven and with hell. For with every man there are spirits from hell and angels from heaven. It is by means of the spirits from hell that man is in his own evil, while it is by means of angels from heaven that man is in good from the Lord; thus is he in spiritual equilibrium, that is, in freedom. That angels from heaven and spirits from hell are joined to every man may be seen in the section on the conjunction of heaven with the human race (n. 291-302).

600. It ought to be known that the conjunction of man with heaven and with hell is not an immediate conjunction with them, but a mediate conjunction by means of spirits who are in the world of spirits. These spirits, and none from hell itself or from heaven itself, are with man. By means of evil spirits in the world of spirits man is conjoined with hell, and by means of good spirits there he is conjoined with heaven. Because of this the world of spirits is intermediate between heaven and hell, and the equilibrium itself is there. (That the world of spirits is intermediate between heaven and hell may be seen in the section on the world of spirits, n. 421-431; and that the equilibrium itself between heaven and hell is there, may be seen in the preceding section, n. 589-596.) From these things now the source of man’s freedom is evident.

601. Something more will be said about the spirits who are adjoined to man. An entire society can have communication with another society, or with a stranger wherever he is, by means of a spirit sent forth from the society; this spirit is called the subject of the many. The same is true of man’s conjunction with societies in heaven, and with societies in hell, by means of spirits from the world of spirits adjoined to him. (On these things see also at the end in the ARCANA CAELESTIA in the passages referred to.)

602. Finally, something should be noted respecting man’s inherent conviction in regard to his life after death which is derived from the influx of heaven into man. There were some of the simple, common people who had lived in the world in the good of faith who were brought back into a state like that in which they had been in the world, which can be done with anyone when the Lord grants it; and it was then shown what opinion they had held about the state of man after death. They said that some intelligent persons had asked them in the world what they thought about their soul after the life on earth; and they replied that they did not know what the soul is. They were then asked what they believed about their state after death; and they said that they believed that they would live as spirits. Again they were asked what belief they had respecting a spirit; and they said that he is a man. They were asked how they knew this; and they said that they knew it because it is so. Those intelligent men were surprised that the simple had such a faith, which they themselves did not have. From this it was evident that with every man who is in conjunction with heaven there is an inherent conviction respecting his life after death. This conviction is from no other source than an influx out of heaven, that is, through heaven from the Lord by means of spirits from the world of spirits who are adjoined to man. It inheres with those who have not extinguished their freedom of thinking by principles adopted and confirmed by various arguments respecting the soul of man, which is held to be either pure thought, or some vital principle the seat of which is sought for in the body; and yet the soul is nothing but the life of man, while the spirit is the man himself; and the earthly body which he carries about with him in the world is merely an agent whereby the spirit, which is the man himself is enabled to act fitly in the natural world.

603. These things which have been said in this work about heaven, the world of spirits, and hell, will be obscure to those who are not in the delight of knowing spiritual truths, but will be clear to those who are in the delight, and especially to those who are in the true affection of truth for the sake of truth, that is, who love truth because it is true; for whatever is loved enters with light into the mind’s thought, especially when the truth is loved, because all truth is in light.

COLLECTED EXTRACTS FROM THE ARCANA CAELESTIA RESPECTING THE FREEDOM OF MAN, INFLUX, AND THE SPIRITS THROUGH WHOM COMMUNICATIONS ARE EFFECTED

FREEDOM

All freedom pertains to love or affection, since whatever a man loves he does freely (n. 2870, 3158, 8987, 8990, 9585, 9591).
Since freedom pertains to love it is the life of everyone (n. 2873).
Nothing appears to be man’s proprium except what is from freedom (n. 2880).
There is heavenly freedom and infernal freedom (n. 2870, 2873, 2874, 9589, 9590).

[2] Heavenly freedom pertains to heavenly love, or the love of good and truth (n. 1947, 2870, 2872).
And as the love of good and truth is from the Lord, freedom itself consists in being led by the Lord (n. 892, 905, 2872, 2886, 2890-2892, 9096, 9586, 9587, 9589-9591).
Man is led into heavenly freedom by the Lord through regeneration (n. 2874, 2875, 2882, 2892).
Man must have freedom in order to be regenerated (n. 1937, 1947, 2876, 2881, 3145, 3146, 3158, 4031, 8700).
In no other way can the love of good and truth be implanted in man, and appropriated by him seemingly as his own (n. 2877, 2879, 2880, 2888).
Nothing is conjoined to man in a state of compulsion (n. 2875, 8700).
If man could be reformed by compulsion all would be saved (n. 2881).
In reformation compulsion is harmful (n. 4031).
All worship from freedom is worship, but worship from compulsion is not worship (n. 1947, 2880, 7349, 10097).
Repentance must be effected in a free state, and repentance effected
in a state of compulsion is of no avail (n. 8392).
States of compulsion, what they are (n. 8392).

[3] It is granted to man to act from the freedom of reason, to the end that good may be provided for him, and this is why man has the freedom to think and will even what is evil, and to do it so far as the laws do not forbid (n. 10777).
Man is kept by the Lord between heaven and hell, and thus in equilibrium, that he may be in freedom for the sake of reformation (n. 5982, 6477, 8209, 8987).
What is implanted in freedom endures, but not what is implanted under compulsion (n. 9588).
For this reason no one is ever deprived of his freedom (n. 2876, 2881).
The Lord compels no one (n. 1937, 1947).
Compelling one’s self is from freedom, but not being compelled (n. 1937, 1947).
A man ought to compel himself to resist evil (n. 1937, 1947, 7914). Also to do good as if from himself, and yet to acknowledge that it is from the Lord (n. 2883, 2891, 2892, 7914).
Man has a stronger freedom in the temptation combats in which he conquers, since he then compels himself more interiorly to resist, although it appears otherwise (n. 1937, 1947, 2881).

[4] Infernal freedom consists in being led by the loves of self and of the world and their lusts (n. 2870, 2873).
Those who are in hell know no other freedom (n. 2871).
Heavenly freedom is as far removed from infernal freedom as heaven is from hell (n. 2873, 2874).
Infernal freedom, which consists in being led by the loves of self and of the world, is not freedom but servitude (n. 2884, 2890).
For servitude is in being led by hell (n. 9586, 9589-9591).

INFLUX

[5] All things that man thinks and wills flow into him; from experience (n. 904, 2886-2888, 4151, 4319, 4320, 5846, 5848, 6189, 6191, 6194, 6197-6199, 6213, 7147, 10219).
Man’s capacity to give attention to subjects, to think, and to draw conclusions analytically, is from influx (n. 4319, 4320, 5288).
Man could not live a single moment if influx from the spiritual world were taken away from him; from experience (n. 2887, 5849, 5854, 6321).
The life that flows in from the Lord varies in accordance with the state of man and in accordance with reception (n. 2069, 5986, 6472, 7343).
With those who are evil the good that flows in from the Lord is changed into evil, and the truth into falsity; from experience (n. 3642, 4632).
The good and truth that continually flow in from the Lord are received just to the extent that they are not hindered by evil and falsity (n. 2411, 3142, 3147, 5828).

[6] All good flows in from the Lord, and all evil from hell (n. 904, 4151).
At the present day man believes that all things are in himself and are from himself, when in fact they flow in; and this he might know from the doctrine of the Church, which teaches that all good is from God, and all evil from the devil (n. 4249, 6193, 6206).
But if man’s belief were in accord with this doctrine he would not appropriate evil to himself nor would he make good to be his own (n. 6206, 6324, 6325).
How happy man’s state would be if he believed that all good flows in from the Lord and all evil from hell (n. 6325).
Those who deny heaven or who know nothing about it do not know that there is any influx from heaven (n. 4322, 5649, 6193, 6479).
What influx is, illustrated by comparisons (n. 6128, 6190, 9407).

[7] Everything of life flows in from the first fountain of life, because that is the source of it; and it continually flows in; thus everything of life is from the Lord (n. 3001, 3318, 3337, 3338, 3344, 3484, 3619, 3741-3743, 4318-4320, 4417, 4524, 4882, 5847, 5986, 6325, 6468-6470, 6479, 9276, 10196).
Influx is spiritual and not physical, that is, influx is from the spiritual world into the natural, and not from the natural into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9110).
Influx is through the internal man into the external, or through the spirit into the body, and not the reverse, because the spirit of man is in the spiritual world, and his body in the natural (n. 1702, 1707, 1940, 1954, 5119, 5259, 5779, 6322, 9380).
The internal man is in the spiritual world and the external in the natural world (n. 978, 1015, 3628, 4459, 4523, 4524, 6057, 6309, 9701-9709, 10156, 10472).
There is an appearance that there is an influx from the externals of man into internals, but this is a fallacy (n. 3721).
With man there is influx into things rational, and through these into knowledges, and not the reverse (n. 1495, 1707, 1940).
What the order of influx is (n. 775, 880, 1096, 1495, 7270).
There is immediate influx from the Lord, and likewise mediate influx through the spiritual world or heaven (n. 6063, 6307, 6472, 9682, 9683).
The Lord’s influx is into the good in man, and through good into truth, and not the reverse (n. 5482, 5649, 6027, 8685, 8701, 10153).
Good gives the capacity to receive influx from the Lord, but truth without good does not (n. 8321).
Nothing that flows into the thought is harmful, but only what flows into the will, since this is what is appropriated to man (n. 6308).

[8] There is a general influx (n. 5850).
This is a continual effort to act in accordance with order (n. 6211).
This influx is into the lives of animals (n. 5850).
Also into the subjects of the vegetable kingdom (n. 3648).
It is in accord with this general influx that thought fails into speech with man, and will into acts and movements (n. 5862, 5990, 6192, 6211).


SUBJECT SPIRITS

[9] Spirits sent forth from societies of spirits to other societies and to other spirits, are called “subjects” (n. 4403, 5856).
Communications in the other life are effected by means of such emissary spirits (n. 4403, 5856, 5983).
A spirit sent forth to serve as a subject does not think from himself, but thinks from those by whom he is sent forth (n. 5985-5987).
Many particulars relating to such spirits (n. 5988, 5989).