{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_17368/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_17368","id":"gutenberg_17368","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/17368","summary":null,"tags":["Category: Philosophy & Ethics","Category: Religion/Spirituality","Future life -- Christianity -- Early work to 1800","Heaven -- Christianity","Hell -- Christianity"],"text":"E-text donated by the Kempton Project, submitted by William Rotella\n\n\n\n\n\n\nHeaven and its Wonders and Hell\n\nFrom Things Heard and Seen\n\nby Emanuel Swedenborg.\n\nTranslated by John Ager.\n\n\n1. The Lord, speaking in the presence of His disciples of the\nconsummation of the age, which is the final period of the church,{1}\nsays, near the end of what He foretells about its successive states\nin respect to love and faith:{2}\n\n     Immediately after the tribulation of those days the sun\n     shall be darkened, and the moon shall not give her light,\n     and the stars shall fall from heaven, and the powers of\n     the heavens shall be shaken. And then shall appear the\n     sign of the Son of man in heaven; and then shall all the\n     tribes of the earth mourn; and they shall see the Son of\n     man coming in the clouds of heaven with power and great\n     glory. And He shall send forth His angels with a trumpet\n     and a great sound; and they shall gather together His\n     elect from the four winds, from the end to end of the\n     heavens (Matt. 24:29-31).\n\nThose who understood these words according to the sense of the letter\nhave no other belief than that during that latest period, which is\ncalled the final judgment, all these things are to come to pass just\nas they are described in the literal sense, that is, that the sun and\nmoon will be darkened and the stars will fall from the sky, that the\nsign of the Lord will appear in the sky, and He Himself will be seen\nin the clouds, attended by angels with trumpets; and furthermore, as\nis foretold else where, that the whole visible universe will be\ndestroyed, and afterwards a new heaven with a new earth will come\ninto being. Such is the opinion of most men in the church at the\npresent day. But those who so believe are ignorant of the arcana that\nlie hid in every particular of the Word. For in every particular of\nthe Word there is an internal sense which treats of things spiritual\nand heavenly, not of things natural and worldly, such as are treated\nof in the sense of the letter. And this is true not only of the\nmeaning of groups of words, it is true of each particular word.{3}\nFor the Word is written solely by correspondences,{4} to the end that\nthere may be an internal sense in every least particular of it. What\nthat sense is can be seen from all that has been said and shown about\nit in the Arcana Coelestia; also from quotations gathered from that\nwork in the explanation of The White Horse spoken of in the\nApocalypse. It is according to that sense that what the Lord says in\nthe passage quoted above respecting His coming in the clouds of\nheaven is to be understood. The \"sun\" there that is to be darkened\nsignifies the Lord in respect to love;{5} the \"moon\" the Lord in\nrespect to faith;{6} \"stars\" knowledges of good and truth, or of love\nand faith;{7} \"the sign of the Son of man in heaven\" the\nmanifestation of Divine truth; \"the tribes of the earth\" that shall\nmourn, all things relating to truth and good or to faith and love;{8}\n\"the coming of the Lord in the clouds of heaven with power and glory\"\nHis presence in the Word, and revelation,{9} \"clouds\" signifying the\nsense of the letter of the Word,{10} and \"glory\" the internal sense\nof the Word;{11} \"the angels with a trumpet and great voice\" signify\nheaven as a source of Divine truth.{12} All this makes clear that\nthese words of the Lord mean that at the end of the church, when\nthere is no longer any love, and consequently no faith, the Lord will\nopen the internal meaning of the Word and reveal arcana of heaven.\nThe arcana revealed in the following pages relate to heaven and hell,\nand also to the life of man after death. The man of the church at\nthis date knows scarcely anything about heaven and hell or about his\nlife after death, although all these matters are set forth and\ndescribed in the Word; and yet many of those born within the church\nrefuse to believe in them, saying in their hearts, \"Who has come from\nthat world and told us?\" Lest, therefore, such a spirit of denial,\nwhich especially prevails with those who have much worldly wisdom,\nshould also infect and corrupt the simple in heart and the simple in\nfaith, it has been granted me to associate with angels and to talk\nwith them as man with man, also to see what is in the heavens and\nwhat is in the hells, and this for thirteen years; so now from what I\nhave seen and heard it has been granted me to describe these, in the\nhope that ignorance may thus be enlightened and unbelief dissipated.\nSuch immediate revelation is granted at this day because this is what\nis meant by the Coming of the Lord.\n\n[REFERENCES TO THE AUTHOR'S ARCANA COELESTIA.]\n\n  {Footnote 1} The consummation of the age is the final period of\n  the church (n. 4535, 10622).\n\n  {Footnote 2} The Lord's predictions in Matthew (24 and 25),\n  respecting the consummation of the age and His coming, and the\n  consequent successive vastation of the church and the final\n  judgment, are explained in the prefaces to chapters 26-40 of\n  Genesis (n. 3353-3356, 3486-3489, 3650-3655, 3751-3757,\n  3897-3901, 4056-4060, 4229-4231, 4332-4335, 4422-4424, 4635-\n  4638, 4661-4664, 4807-4810, 4954-4959, 5063-5071).\n\n  {Footnote 3} Both in the wholes and in the particulars of the\n  Word there is an internal or spiritual sense (n. 1143, 1984,\n  2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).\n\n  {Footnote 4} The Word is written solely by correspondences, and\n  for this reason each thing and all things in it have a\n  spiritual meaning (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709,\n  1783, 2900, 9086).\n\n  {Footnote 5} In the Word the \"sun\" signifies the Lord in respect\n  to love, and in consequence love to the Lord (n. 1529, 1837,\n  2441, 2495, 4060, 4696, 7083, 10809).\n\n  {Footnote 6} In the Word the \"moon\" signifies the Lord in\n  respect to faith, and in consequence faith in the Lord (n.\n  1529, 1530, 2495, 4060, 4696, 7083).\n\n  {Footnote 7} In the Word \"stars\" signify knowledges of good and\n  truth (n. 2495, 2849,4697).\n\n  {Footnote 8} \"Tribes\" signify all truths and goods in the\n  complex, thus all things of faith and love (n. 3858, 3926,\n  4060, 6335).\n\n  {Footnote 9} The coming of the Lord signifies His presence in\n  the Word, and revelation (n 3900,4060).\n\n  {Footnote 10} In the Word clouds signify the Word in the letter\n  or the sense of its letter (n. 4060, 4391, 5922, 6343, 6752,\n  8106, 8781, 9430, 10551, 10574).\n\n  {Footnote 11} In the Word \"glory\" signifies Divine truth as it\n  is in heaven and as it is in the internal sense of the Word (n.\n  4809, 5922, 8267, 8427, 9429, 10574).\n\n  {Footnote 12} A \"trumpet\" or \"horn\" signifies Divine truth in\n  heaven, and revealed from heaven (n. 8158, 8823, 8915); and\n  \"voice\" has a like signification (n. 6771, 9926).\n\n\n\n2. I. THE GOD OF HEAVEN IS THE LORD\n\nFirst of all it must be known who the God of heaven is, since upon\nthat all the other things depend. Throughout all heaven no other than\nthe Lord alone is acknowledged as the God of heaven. There it is\nsaid, as He Himself taught,\n\n     That He is one with the Father; that the Father is in Him,\n     and He in the Father; that he who sees Him sees the\n     Father; and that everything that is holy goes forth from\n     Him (John 10:30, 35; 14:9-11; 16:13-15).\n\nI have often talked with angels on this subject, and they have\ninvariably declared that in heaven they are unable to divide the\nDivine into three, because they know and perceive that the Divine is\nOne and this One is in the Lord. They also said that those of the\nchurch who come from this world having an idea of three Divine beings\ncannot be admitted into heaven, since their thought wanders from one\nDivine being to another; and it is not allowable there to think three\nand say one.{1} Because in heaven everyone speaks from his thought,\nsince speech there is the immediate product of the thought, or the\nthought speaking. Consequently, those in this world who have divided\nthe Divine into three, and have adopted a different idea of each, and\nhave not made that idea one and centered it in the Lord, cannot be\nreceived into heaven, because in heaven there is a sharing of all\nthoughts, and therefore if any one came thinking three and saying\none, he would be at once found out and rejected. But let it be known\nthat all those who have not separated what is true from what is good,\nor faith from love, accept in the other life, when they have been\ntaught, the heavenly idea of the Lord, that He is the God of the\nuniverse. It is otherwise with those who have separated faith from\nlife, that is, who have not lived according to the precepts of true\nfaith.\n\n  {Footnote 1} Christians were examined in the other life in\n  regard to their idea of the one God and it was found that they\n  held the idea of three Gods (n. 2329, 5256, 10736, 10738,\n  10821). A Divine trinity in the Lord is acknowledged in heaven\n  (n. 14, 15, 1729, 2005, 5256, 9303).\n\n\n3. Those within the church who have denied the Lord and have\nacknowledged the Father only, and have confirmed themselves in that\nbelief, are not in heaven; and as they are unable to receive any\ninflux from heaven, where the Lord alone is worshiped, they gradually\nlose the ability to think what is true about any subject whatever;\nand finally they become as if dumb, or they talk stupidly, and ramble\nabout with their arms dangling and swinging as if weak in the joints.\nAgain, those who, like the Socinians, have denied the Divinity of the\nLord and have acknowledged His Humanity only, are likewise outside of\nheaven; they are brought forward a little towards the right and are\nlet down into the deep, and are thus wholly separated from the rest\nthat come from the Christian world. Finally, those who profess to\nbelieve in an invisible Divine, which they call the soul of the\nuniverse [Ens universi], from which all things originated, and who\nreject all belief in the Lord, find out that they believe in no God;\nsince this invisible Divine is to them a property of nature in her\nfirst principles, which cannot be an object of faith and love,\nbecause it is not an object of thought.{1} Such have their lot among\nthose called Naturalists. It is otherwise with those born outside the\nchurch, who are called the heathen; these will be treated of\nhereafter.\n\n  {Footnote 1} A Divine that cannot be perceived by any idea\n  cannot be received by faith (n. 4733, 5110, 5663, 6982, 6996,\n  7004, 7211, 9356, 9359, 9972, 10067, 10267).\n\n\n4. Infants, who form a third part of heaven, are all initiated into\nthe acknowledgment and belief that the Lord is their Father, and\nafterwards that He is the Lord of all, thus the God of heaven and\nearth. That children grow up in heaven and are perfected by means of\nknowledges, even to angelic intelligence and wisdom, will be seen in\nthe following pages.\n\n\n5. Those who are of the church cannot doubt that the Lord is the God\nof heaven, for He Himself taught,\n\n     That all things of the Father are His (Matt. 11:27; John\n     16:15; 17:2).\n\n     And that He hath all power in heaven and on earth (Matt.\n     28:18).\n\nHe says \"in heaven and on earth,\" because He that rules heaven rules\nthe earth also, for the one depends upon the other.{1} \"Ruling heaven\nand earth\" means to receive from the Lord every good pertaining to\nlove and every truth pertaining to faith, thus all intelligence and\nwisdom, and in consequence all happiness, in a word, eternal life.\nThis also the Lord taught when He said:\n\n     He that believeth on the Son hath eternal life; but he\n     that believeth not the Son shall not see life (John 3:36).\n\nAgain:\n\n     I am the resurrection and the life; he that believeth on\n     Me, though he die yet shall he live; and whosoever liveth\n     and believeth on Me shall never die (John 11:26, 26).\n\nAnd again:\n\n     I am the way, the truth, and the life (John 14:6).\n\n  {Footnote 1} The entire heaven is the Lord's (n. 2751, 7086).\n  He has all power in the heavens and on the earths (n. 1607,\n  10089, 10827). As the Lord rules heaven He rules also all\n  things that depend thereon, thus all things in the world (n.\n  2026, 2027, 4523, 4524). The Lord alone has power to remove the\n  hells, to withhold from evil and hold in good, and thus to save\n  (n. 10019).\n\n\n6. There were certain spirits who while living in the world had\nprofessed to believe in the Father; but of the Lord they had the same\nidea as of any other man, and therefore did not believe Him to be the\nGod of heaven. For this reason they were permitted to wander about\nand inquire wherever they wished whether there were any other heaven\nthan the heaven of the Lord. They searched for several days, but\nnowhere found any. These were such as place the happiness of heaven\nin glory and dominion; and as they were unable to get what they\ndesired, and were told that heaven does not consist in such things,\nthey became indignant, and wished for a heaven where they could lord\nit over others and be eminent in glory like that in the world.\n\n\n\n7. II. IT IS THE DIVINE OF THE LORD THAT MAKES HEAVEN.\n\nThe angels taken collectively are called heaven, for they constitute\nheaven; and yet that which makes heaven in general and in particular\nis the Divine that goes forth from the Lord and flows into the angels\nand is received by them. And as the Divine that goes forth from the\nLord is the good of love and the truth of faith, the angels are\nangels and are heaven in the measure in which they receive good and\ntruth from the Lord.\n\n\n8. Everyone in the heavens knows and believes and even perceives that\nhe wills and does nothing of good from himself, and that he thinks\nand believes nothing of truth from himself, but only from the Divine,\nthus from the Lord; also that good from himself is not good, and\ntruth from himself is not truth, because these have in them no life\nfrom the Divine. Moreover, the angels of the inmost heaven clearly\nperceive and feel the influx, and the more of it they receive the\nmore they seem to themselves to be in heaven, because the more are\nthey in love and faith and in the light of intelligence and wisdom,\nand in heavenly joy therefrom; and since all these go forth from the\nDivine of the Lord, and in these the angels have their heaven, it is\nclear that it is the Divine of the Lord, and not the angels from\nanything properly their own that makes heaven.{1} This is why heaven\nis called in the Word the \"dwelling-place\" of the Lord and \"His\nthrone,\" and those who are there are said to be in the Lord.{2} But\nin what manner the Divine goes forth from the Lord and fills heaven\nwill be told in what follows.\n\n  {Footnote 1} The angels of heaven acknowledge all good to be\n  from the Lord, and nothing from themselves, and the Lord dwells\n  in them in His own and not in their own (n. 9338, 10125, 10151,\n  10157). Therefore in the Word by \"angels\" something of the Lord\n  is meant (n. 1925, 2821, 3039, 4085, 8192, 10528). Furthermore,\n  angels are called \"gods\" from the reception of the Divine from\n  the Lord (n. 4295, 4402, 7268, 7873, 8192, 8301). Again, all\n  good that is good, and all truth that is truth, consequently\n  all peace, love, charity, and faith, are from the Lord (n.\n  1614, 2016, 2751, 2882, 2883, 2891, 2892, 2904). Also all\n  wisdom and intelligence (n. 109, 112, 121, 124).\n\n  {Footnote 2} Those who are in heaven are said to be in the Lord\n  (n. 3637, 3638).\n\n\n9. Angels from their wisdom go still further. They say that not only\neverything good and true is from the Lord, but everything of life as\nwell. They confirm it by this, that nothing can spring from itself,\nbut only from something prior to itself; therefore all things spring\nfrom a First, which they call the very Being [Esse] of the life of\nall things. And in like manner all things continue to exist, for\ncontinuous existence is a ceaseless springing forth, and whatever is\nnot continually held by means of intermediates in connection with the\nFirst instantly disperses and is wholly dissipated. They say also\nthat there is but One Fountain of life, and that man's life is a\nrivulet therefrom, which if it did not unceasingly continue from its\nfountain would immediately flow away. [2] Again, they say that from\nthis One Fountain of life, which is the Lord, nothing goes forth\nexcept Divine good and Divine truth, and that each one is affected by\nthese in accordance with his reception of them, those who receive\nthem in faith and life find heaven in them while those who reject\nthem or stifle them change them into hell; for they change good into\nevil and truth into falsity, thus life into death. Again, that\neverything of life is from the Lord they confirm by this: that all\nthings in the universe have relation to good and truth,-the life of\nman's will, which is the life of his love, to good; and the life of\nhis understanding, which is the life of his faith, to truth; and\nsince everything good and true comes from above it follows that\neverything of life must come from above. [3] This being the belief of\nthe angels they refuse all thanks for the good they do, and are\ndispleased and withdraw if any one attributes good to them. They\nwonder how any one can believe that he is wise from himself or does\nanything good from himself. Doing good for one's own sake they do not\ncall good, because it is done from self. But doing good for the sake\nof good they call good from the Divine; and this they say is the good\nthat makes heaven, because this good is the Lord.{1}\n\n  {Footnote 1} Good from the Lord has the Lord inwardly in it,\n  but good from one's own has not (n. 1802, 3951, 8480).\n\n\n10. Such spirits as have confirmed themselves during their life in\nthe world in the belief that the good they do and the truth they\nbelieve is from themselves, or is appropriated to them as their own\n(which is the belief of all who place merit in good actions and claim\nrighteousness to themselves) are not received into heaven. Angels\navoid them. They look upon them as stupid and as thieves; as stupid\nbecause they continually have themselves in view and not the Divine;\nand as thieves because they steal from the Lord what is His. These\nare averse to the belief of heaven, that it is the Divine of the Lord\nin the angels that makes heaven.\n\n\n11. The Lord teaches that those that are in heaven and in the church\nare in the Lord and the Lord is in them, when He says:\n\n     Abide in Me and I in you. As the branch cannot bear fruit\n     of itself except it abide in the vine, so neither can ye,\n     except ye abide in Me. I am the Vine, ye are the branches.\n     He that abideth in Me and I in him, the same beareth much\n     fruit; for apart from Me ye can do nothing (John 15:4,5).\n\n\n12. From all this it can now be seen that the Lord dwells in the\nangels of heaven in what is His own, and thus that the Lord is the\nall in all things of heaven; and this for the reason that good from\nthe Lord is the Lord in angels, for what is from the Lord is the\nLord; consequently heaven to the angels is good from the Lord, and\nnot anything of their own.\n\n\n\n13. III. IN HEAVEN THE DIVINE OF THE LORD IS LOVE TO HIM AND CHARITY\nTOWARDS THE NEIGHBOR.\n\nThe Divine that goes forth from the Lord is called in heaven Divine\ntruth, for a reason that will presently appear. This Divine truth\nflows into heaven from the Lord from His Divine love. The Divine love\nand the Divine truth therefrom are related to each other as the fire\nof the sun and the light therefrom in the world, love resembling the\nfire of the sun and truth therefrom light from the sun. Moreover, by\ncorrespondence fire signifies love, and light truth going forth from\nlove.{1} From this it is clear what the Divine truth that goes forth\nfrom the Lord's Divine love is-that in its essence it is Divine good\njoined to Divine truth, and being so conjoined it vivifies all things\nof heaven; just as in the world when the sun's heat is joined to\nlight it makes all things of the earth fruitful, which takes place in\nspring and summer. It is otherwise when the heat is not joined with\nthe light, that is, when the light is cold; then all things become\ntorpid and lie dead. With the angels this Divine good, which is\ncompared to heat, is the good of love; and Divine truth, which is\ncompared to light, is that through which and out of which good of\nlove comes.\n\n  {Footnote 1} In the Word \"fire\" signifies heavenly love and\n  infernal love (n. 934, 4906, 5215). \"Holy and heavenly fire\"\n  signifies Divine love, and every affection that belongs to that\n  love (n. 934, 6314, 6832). \"Light\" from fire signifies truth\n  going forth from good of love; and light in heaven signifies\n  Divine truth (n. 3195, 3485, 3636, 3643, 3993, 4302, 4413,\n  4415, 9548, 9684).\n\n\n14. The Divine in heaven which makes heaven is love, because love is\nspiritual conjunction. It conjoins angels to the Lord and conjoins\nthem to one another, so conjoining them that in the Lord's sight they\nare all as one. Moreover, love is the very being [esse] of everyone's\nlife; consequently from love both angels and men have life. Everyone\nwho reflects can know that the inmost vitality of man is from love,\nsince he grows warm from the presence of love and cold from its\nabsence, and when deprived of it he dies.{1} But it is to be\nremembered that the quality of his love is what determines the\nquality of each one's life.\n\n  {Footnote 1} Love is the fire of life, and life itself is\n  actually therefrom (n. 4906, 5071, 6032, 6314).\n\n\n15. In heaven there are two distinct loves, love to the Lord and love\ntowards the neighbor, in the inmost or third heaven love to the Lord,\nin the second or middle heaven love towards the neighbor. They both\ngo forth from the Lord, and they both make heaven. How these two\nloves are distinct and how they are conjoined is seen in heaven in\nclear light, but in the world only obscurely. In heaven loving the\nLord does not mean loving Him in respect to His person, but it means\nloving the good that is from Him; and to love good is to will and do\ngood from love; and to love the neighbor does not mean loving a\ncompanion in respect to his person, but loving the truth that is from\nthe Word; and to love truth is to will and do it. This makes clear\nthat these two loves are distinct as good and truth are distinct, and\nthat they are conjoined as good is conjoined with truth.{1} But this\ncan scarcely be comprehended by men unless it is known what love is,\nwhat good is, and what the neighbor is.{2}\n\n  {Footnote 1} To love the Lord and the neighbor is to live\n  according to the Lord's commandments (n. 10143, 10153, 10310,\n  10578, 10648).\n\n  {Footnote 2} To love the neighbor is not to love the person,\n  but to love that in him from which he is what he is, that is,\n  his truth and good (n. 5028. 10336). Those who love the person,\n  and not that in him from which he is what he is, love evil and\n  good alike (n. 3820). Charity is willing truths and being\n  affected by truths for the sake of truths (n. 3876, 3877).\n  Charity towards the neighbor is doing what is good, just, and\n  right, in every work and in every function (n. 8120-8122).\n\n\n16. I have repeatedly talked with angels about this matter. They were\nastonished, they said, that men of the church do not know that to\nlove the Lord and to love the neighbor is to love what is good and\ntrue, and to do this from the will, when they ought to know that one\nevinces love by willing and doing what another wishes, and it is this\nthat brings reciprocal love and conjunction, and not loving another\nwithout doing what he wishes, which in itself is not loving; also\nthat men should know that the good that goes forth from the Lord is a\nlikeness of Him, since He is in it; and that those who make good and\ntruth to belong to their life by willing them and doing them become\nlikenesses of the Lord and are conjoined to Him. Willing is loving to\ndo. That this is so the Lord teaches in the Word, saying,\n\n     He that hath My commandments and doeth them, he it is that\n     loveth Me; and I will love him and will make My abode with\n     him (John 14:21, 23).\n\nAnd again:\n\n     If ye do My commandments ye shall abide in My love (John\n     15:10).\n\n\n17. All experience in heaven attests that the Divine that goes forth\nfrom the Lord and that affects angels and makes heaven is love; for\nall who are in heaven are forms of love and charity, and appear in\nineffable beauty, with love shining forth from their faces, and from\ntheir speech and from every particular of their life.{1} Moreover,\nthere are spiritual spheres of life emanating from and surrounding\nevery angel and every spirit, by which their quality in respect to\nthe affections of their love is known, sometimes at a great distance.\nFor with everyone these spheres flow forth from the life of his\naffection and consequent thought, or from the life of his love and\nconsequent faith. The spheres that go forth from angels are so full\nof love as to affect the inmosts of life of those who are with them.\nThey have repeatedly been perceived by me and have thus affected\nme.{2} That it is love from which angels have their life is further\nevident from the fact that in the other life everyone turns himself\nin accordance with his love-those who are in love to the Lord and in\nlove towards the neighbor turning themselves always to the Lord,\nwhile those who are in love of self turn themselves always away from\nthe Lord. This is so, however their bodies may turn, since with those\nin the other life spaces conform to the states of their interiors,\nlikewise quarters, which are not constant as they are in this world,\nbut are determined in accordance with the direction of their faces.\nAnd yet it is not the angels that turn themselves to the Lord; but\nthe Lord turns to Himself those that love to do the things that are\nfrom Him.{3} But more on this subject hereafter, where the quarters\nin the other life are treated of.\n\n  {Footnote 1} Angels are forms of love and charity (n. 3804,\n  4735, 4797, 4985, 5199, 5530, 9879, 10177).\n\n  {Footnote 2} A spiritual sphere, which is a sphere of the life,\n  overflows and pours forth from every man, spirit, and angel,\n  and encompasses them (n. 4464, 5179, 7454, 8630). It flows from\n  the life of their affection and consequent thought (n. 2489,\n  4464, 6206).\n\n  {Footnote 3} Spirits and angels turn themselves constantly to\n  their loves, and those in the heavens turn themselves\n  constantly to the Lord (n. 10130, 10189, 10420, 10702).\n  Quarters in the other life are to each one in accordance with\n  the direction of his face, and are thereby determined,\n  otherwise than in the world (n. 10130, 10189, 10420, 10702).\n\n\n18. The Divine of the Lord in heaven is love, for the reason that\nlove is receptive of all things of heaven, such as peace,\nintelligence, wisdom and happiness. For love is receptive of each and\nall things that are in harmony with it; it longs for them, seeks\nthem, and drinks them in as it were spontaneously, for it desires\nunceasingly to be enriched and perfected by them.{1} This, too, man\nwell knows, for with him love searches as it were the stores of his\nmemory and draws forth all things that are in accord with itself,\ncollecting and arranging them in and under itself-in itself that they\nmay be its own, and under itself that they may be its servants; but\nother things not in accord with it it discards and expels. That there\nis present in love every capacity for receiving truths in harmony\nwith itself, and a longing to conjoin them to itself, has been made\nclear also by the fact that some who were simple-minded in the world\nwere taken up into heaven, and yet when they were with the angels\nthey came into angelic wisdom and heavenly blessedness, and for the\nreason that they had loved what is good and true for its own sake,\nand had implanted it in their life, and had thereby become capacities\nfor receiving heaven with all that is ineffable there. But those who\nare in love of self and of the world have no capacity for receiving\nwhat is good and true; they loathe and reject it, and at its first\ntouch and entrance they flee and associate themselves with those in\nhell who are in loves like their own. There were spirits who had\ndoubts about there being such capacities in heavenly love, and who\nwished to know whether it were true; whereupon they were let into a\nstate of heavenly love, whatever opposed being for the time removed,\nand were brought forward some distance, where there was an angelic\nheaven, and from it they talked with me, saying that they perceived a\nmore interior happiness than they could possibly express in words,\nand they lamented greatly that they must return into their former\nstate. Others also were taken up into heaven; and the higher or more\ninteriorly they were exalted the more of intelligence and wisdom were\nthey admitted into, such as enabled them to perceive what had before\nbeen incomprehensible to them. From this it is clear that the love\nthat goes forth from the Lord is receptive of heaven and all things\ntherein.\n\n  {Footnote 1} Innumerable things are contained in love, and love\n  gathers to itself all things that are in harmony with it (n.\n  2500, 2572, 3078, 3189, 6323, 7490, 7750).\n\n\n19. That love to the Lord and love towards the neighbor include in\nthemselves all Divine truths is made evident by what the Lord Himself\nsaid of these two loves:\n\n     Thou shalt love thy God with all thy heart and with all\n     thy soul. This is the greatest and first commandment. And\n     the second, like unto it, is, Thou shalt love thy neighbor\n     as thyself. On these two commandments hang the law and the\n     prophets (Matt. 22:37-40).\n\n\"The law and the prophets\" are the whole Word, thus all Divine truth.\n\n\n\n20. IV. HEAVEN IS DIVIDED INTO TWO KINGDOMS.\n\nAs there are infinite varieties in heaven, and no one society nor any\none angel is exactly like any other,{1} there are in heaven general,\nspecific, and particular divisions. The general division is into two\nkingdoms, the specific into three heavens, and the particular into\ninnumerable societies. Each of these will be treated of in what\nfollows. The general division is said to be into kingdoms, because\nheaven is called \"the kingdom of God.\"\n\n  {Footnote 1} There is infinite variety, and nowhere any thing\n  the same as another (n. 7236, 9002). Also in the heavens there\n  is infinite variety (n. 684, 690, 3744, 5598, 7236). Varieties\n  in heaven are varieties of good (n. 3744, 4005, 7236, 7833,\n  7836, 9002). All societies in the heavens, and all angels in a\n  society, are thereby distinguished from each other (n. 690,\n  3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836).\n  Nevertheless they are all made one by love from the Lord (n.\n  457, 3986).\n\n\n21. There are angels that receive more interiorly the Divine that\ngoes forth from the Lord, and others that receive it less interiorly;\nthe former are called celestial angels, and the latter spiritual\nangels. Because of this difference heaven is divided into two\nkingdoms, one called the Celestial Kingdom, the other the Spiritual\nKingdom.{1}\n\n  {Footnote 1} Heaven as a whole is divided into two kingdoms, a\n  celestial kingdom and a spiritual kingdom (n. 3887, 4138). The\n  angels of the celestial kingdom receive the Divine of the lord\n  in their voluntary part, thus more interiorly than the\n  spiritual angels, who receive it in their intellectual part (n.\n  5113, 6367, 8521, 9936, 9995, 10124).\n\n\n22. As the angels that constitute the celestial kingdom receive the\nDivine of the Lord more interiorly they are called interior and also\nhigher angels; and for the same reason the heavens that they\nconstitute are called interior and higher heavens.{1} They are called\nhigher and lower, because these terms designate what is interior and\nwhat is exterior.{2}\n\n  {Footnote 1} The heavens that constitute the celestial kingdom\n  are called higher while those that constitute the spiritual\n  kingdom are called lower (n. 10068).\n\n  {Footnote 2} Interior things are portrayed by higher things,\n  and higher things signify interior things (n. 2148, 3084, 4599,\n  5146, 8325).\n\n\n23. The love in which those are, who are in the celestial kingdom is\ncalled celestial love, and the love in which those are who are in the\nspiritual kingdom is called spiritual love. Celestial love is love to\nthe Lord, and spiritual love is love towards the neighbor. And as all\ngood pertains to love (for good to any one is what he loves) the good\nalso of the other kingdom is called celestial, and the good of the\nother spiritual. Evidently, then, the two kingdoms are distinguished\nfrom each other in the same way as good of love to the Lord is\ndistinguished from good of love towards the neighbor.{1} And as the\ngood of love to the Lord is an interior good, and that love is\ninterior love, so the celestial angels are interior angels, and are\ncalled higher angels.\n\n  {Footnote 1} The good of the celestial kingdom is good of love\n  to the Lord, and the good of the spiritual kingdom is good of\n  charity towards the neighbor (n. 3691, 6435, 9468, 9680, 9683,\n  9780).\n\n\n24. The celestial kingdom is called also the Lord's priestly kingdom,\nand in the Word \"His dwelling-place;\" while the spiritual kingdom is\ncalled His royal kingdom, and in the Word \"His throne.\" And from the\ncelestial Divine the Lord in the world was called \"Jesus,\" while from\nthe spiritual Divine He was called \"Christ.\"\n\n\n25. The angels in the Lord's celestial kingdom, from their more\ninterior reception of the Divine of the Lord, far excel in wisdom and\nglory the angels that are in His spiritual kingdom; for they are in\nlove to the Lord, and consequently are nearer and more closely\nconjoined to Him.{1} These angels are such because they have received\nand continue to receive Divine truths at once in their life, and not\nfirst in memory and thought, as the spiritual angels do. Consequently\nthey have Divine truths written in their hearts, and they perceive\nthem, and as it were see them, in themselves; nor do they ever reason\nabout them whether they are true or not.{2} They are such as are\ndescribed in Jeremiah:\n\n     I will put my law in their mind, and will write it in\n     their heart. They shall teach no more everyone his friend\n     and everyone his brother, saying, Know ye Jehovah. They\n     shall know Me, from the least of them even to the greatest\n     of them (31:33, 34).\n\nAnd they are called in Isaiah:\n\n     Taught of Jehovah (54:13).\n\nThat the \"taught of Jehovah\" are those who are taught by the Lord He\nHimself teaches in John (6:45, 46).\n\n  {Footnote 1} The celestial angels immeasurably surpass in\n  wisdom the spiritual angels (n. 2718, 9995). The nature of the\n  distinction between celestial angels and spiritual angels (n.\n  2088, 2669, 2708, 2715, 3235, 3240, 4788, 7068, 8521, 9277,\n  10295).\n\n  {Footnote 2} The celestial angels do not reason about truths of\n  faith, because they perceive them in themselves; but the\n  spiritual angels reason about them whether they are true or not\n  (n. 202, 337, 597, 607, 784, 1121, 1384, 1898, 1919, 3246,\n  4448, 7680, 7877, 8780, 9277, 10786).\n\n\n26. It has been said that these angels have wisdom and glory above\nothers for the reason that they have received and continue to receive\nDivine truths at once in their life. For as soon as they hear Divine\ntruths, they will and do them, instead of storing them up in the\nmemory and afterwards considering whether they are true. They know at\nonce by influx from the Lord whether the truth they hear is true; for\nthe Lord flows directly into man's willing, but mediately through his\nwilling into his thinking. Or what is the same, the Lord flows\ndirectly into good, but mediately through good into truth.{1} That is\ncalled good which belongs to the will and action therefrom, while\nthat is called truth that belongs to the memory and to the thought\ntherefrom. Moreover, every truth is turned into good and implanted in\nlove as soon as it enters into the will; but so long as truth remains\nin the memory and in the thought therefrom it does not become good,\nnor does it live, nor is it appropriated to man, since man is a man\nfrom his will and understanding therefrom, and not from his\nunderstanding separated from his will.{2}\n\n  {Footnote 1} The Lord's influx is into good and through good\n  into truth, and not the reverse; thus into the will and through\n  that into the understanding, and not the reverse (n. 5482,\n  5649, 6027, 8685, 8701, 10153).\n\n  {Footnote 2} The will of man is the very being [esse] of his\n  life, and the receptacle of the good of love, while his\n  understanding is the outgo [existere] of his life therefrom,\n  and the receptacle of the truth and good of faith (n. 3619,\n  5002, 9282). Thus the will's life is the chief life of man, and\n  the life of the understanding goes forth therefrom (n. 585,\n  590, 3619, 7342, 8885, 9282, 10076, 10109, 10110). Whatever is\n  received by the will comes to be the life, and is appropriated\n  to man (n. 3161, 9386, 9393). Man is a man from his will and\n  his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109,\n  10110). Moreover, everyone who wills and understands rightly is\n  loved and valued by others, while he that understands rightly\n  and does not will rightly is rejected and despised (n. 8911,\n  10076). Also, after death man remains such as his will and his\n  understanding therefrom have been, while the things that\n  pertain to the understanding and not also to the will then\n  vanish, because they are not in the man (n. 9069, 9071, 9282,\n  9386, 10153).\n\n\n27. Because of this difference between the angels of the celestial\nkingdom and the angels of the spiritual kingdom they are not\ntogether, and have no interaction with each other. They are able to\ncommunicate only through intermediate angelic societies, which are\ncalled celestial-spiritual. Through these the celestial kingdom flows\ninto the spiritual;{1} and from this it comes to pass that although\nheaven is divided into two kingdoms it nevertheless makes one. The\nLord always provides such intermediate angels through whom there is\ncommunication and conjunction.\n\n  {Footnote 1} Between the two kingdoms there is communication\n  and conjunction by mean's of angelic societies which are called\n  celestial-spiritual (n. 4047, 6435, 8796, 8802). The influx of\n  the Lord through the celestial kingdom into the spiritual (n.\n  3969, 6366).\n\n\n28. As the angels of these two kingdoms will be fully treated of in\nwhat follows, particulars are here omitted.\n\n\n\n29. V. THERE ARE THREE HEAVENS.\n\nThere are three heavens, entirely distinct from each other, an inmost\nor third, a middle or second, and an outmost or first. These have a\nlike order and relation to each other as the highest part of man, or\nhis head, the middle part, or body, and the lowest, or feet; or as\nthe upper, the middle, and the lower stories of a house. In the same\norder is the Divine that goes forth and descends from the Lord;\nconsequently heaven, from the necessity of order, is threefold.\n\n\n30. The interiors of man, which belong to his mind and disposition,\nare also in like order. He has an inmost, a middle, and an outmost\npart; for when man was created all things of Divine order were\nbrought together in him, so that he became Divine order in form, and\nconsequently a heaven in miniature.{1} For this reason also man, as\nregards his interiors, has communication with the heavens and comes\nafter death among the angels, either among those of the inmost, or of\nthe middle, or of the outmost heaven, in accordance with his\nreception of Divine good and truth from the Lord during his life in\nthe world.\n\n  {Footnote 1} All things of Divine order are brought together in\n  man, and by creation man is Divine order in form (n. 3628,\n  4219, 4220, 4223, 4523, 4524, 5114, 5168, 6013, 6057, 6605,\n  6626, 9706, 10156, 10472). In man the internal man was formed\n  after the image of heaven, and the external after the image of\n  the world, and this is why man was called by the ancients a\n  microcosm (n. 3628, 4523, 5115, 6013, 6057, 9279, 9706, 10156,\n  10472). Thus man is respect to his interiors is by creation a\n  heaven in least form after the image of the greatest; and such\n  also man becomes when he has been created anew or regenerated\n  by the Lord (n. 911, 1900, 1928, 3624-3631, 3634, 3884, 4041,\n  4279, 4523, 4524, 4625, 6013, 6057, 9279, 9632).\n\n\n31. The Divine that flows in from the Lord and is received in the\nthird or inmost heaven is called celestial, and in consequence the\nangels there are called celestial angels; the Divine that flows in\nfrom the Lord and is received in the second or middle heaven is\ncalled spiritual, and in consequence the angels there are called\nspiritual angels; while the Divine that flows in from the Lord and is\nreceived in the outmost or first heaven is called natural; but as the\nnatural of that heaven is not like the natural of the world, but has\nthe spiritual and the celestial within it, that heaven is called the\nspiritual-natural and the celestial-natural, and in consequence the\nangels there are called spiritual-natural and celestial-natural.{1}\nThose who receive influx from the middle or second heaven, which is\nthe spiritual heaven, are called spiritual-natural; and those who\nreceive influx from the third or inmost heaven, which is the\ncelestial heaven, are called celestial-natural. The spiritual-natural\nangels and the celestial-natural angels are distinct from each other;\nnevertheless they constitute one heaven, because they are in one\ndegree.\n\n  {Footnote 1} There are three heavens, inmost, middle, and\n  outmost, or third, second, and first (n. 684 9594, 10270).\n  Goods therein also follow in triple order (n. 4938, 4939, 9992,\n  10005, 10017). The good of the inmost or third heaven is called\n  celestial, the good of the middle or second is called\n  spiritual, and the good of the outmost or first,\n  spiritual-natural (n. 4279, 4286, 4938, 4939, 9992, 10005,\n  10017, 10068).\n\n\n32. In each heaven there is an internal and an external; those in the\ninternal are called there internal angels, while those in the\nexternal are called external angels. The internal and the external in\nthe heavens, or in each heaven, hold the same relation as the\nvoluntary and intellectual in man-the internal corresponding to the\nvoluntary, and the external to the intellectual. Everything voluntary\nhas its intellectual; one cannot exist without the other. The\nvoluntary may be compared to a flame and the intellectual to the\nlight therefrom.\n\n\n33. Let it be clearly understood that with the angels it is the\ninteriors that cause them to be in one heaven or another; for as\ntheir interiors are more open to the Lord they are in a more interior\nheaven. There are three degrees of interiors in each angel and\nspirit, and also in man. Those in whom the third degree is opened are\nin the inmost heaven. Those in whom the second degree is opened, or\nonly the first, are in the middle or in the outmost heaven. The\ninteriors are opened by reception of Divine good and Divine truth.\nThose who are affected by Divine truths and admit them at once into\nthe life, thus into the will and into action therefrom, are in the\ninmost or third heaven, and have their place there in accordance with\ntheir reception of good from affection for truth. Those who do not\nadmit truths at once into the will but into the memory, and thence\ninto the understanding, and from the understanding will and do them,\nare in the middle or second heaven. But those who live morally and\nwho believe in a Divine, and who care very little about being taught,\nare in the outmost or first heaven.{1} From this it is clear that the\nstates of the interiors are what make heaven, and that heaven is\nwithin everyone, and not outside of him; as the Lord teaches when He\nsays:\n\n     The kingdom of God cometh not with observation, neither\n     shall they say, Lo here, or Lo there; for behold the\n     kingdom of God ye have within you (Luke 17:20, 21).\n\n  {Footnote 1} There are as many degrees of life in man as there\n  are heavens, and these are opened after death in accordance\n  with his life (n. 3747, 9594). Heaven is in man (n. 3884).\n  Therefore he that has received heaven into himself in the\n  world, comes into heaven after death (n. 10717).\n\n\n34. Furthermore, all perfection increases towards interiors and\ndecreases towards exteriors, since interiors are nearer to the\nDivine, and are in themselves pure, while exteriors are more remote\nfrom the Divine and are in themselves grosser.{1} Intelligence,\nwisdom, love, everything good and the resulting happiness, are what\nconstitute angelic perfection; but not happiness apart from these,\nfor such happiness is external and not internal. Because in the\nangels of the inmost heaven the interiors have been opened in the\nthird degree their perfection immeasurably surpasses the perfection\nof angels in the middle heaven, whose interiors have been opened in\nthe second degree. So the perfection of these angels exceeds in like\nmeasure the perfection of angels of the outmost heaven.\n\n  {Footnote 1} Interiors are more perfect because nearer to the\n  Divine (n. 3405, 5146, 5147). In the internal there are\n  thousands and thousands of things that appear in the external\n  as one general thing (n. 5707). As far as man is raised from\n  externals towards interiors, so far he comes into light and\n  thus into intelligence and the elevation is like rising out of\n  a cloud into clearness (n. 4598, 6183, 6313).\n\n\n35. Because of this distinction an angel of one heaven cannot go\namong the angels of another heaven, that is, no one can ascend from a\nlower heaven and no one can descend from a higher heaven. One\nascending from a lower heaven is seized with a distress even to\nanguish, and is unable to see those who are there, still less to talk\nwith them; while one descending from a higher heaven is deprived of\nhis wisdom, stammers in his speech, and is in despair. There were\nsome from the outmost heaven who had not yet been taught that the\ninteriors of angels are what constitute heaven, and who believed that\nthey might come into a higher heavenly happiness by simply gaining\naccess to a heaven where higher angels are. These were permitted to\nenter among such angels. But when they were there they could see no\none, however much they searched, although there was a great multitude\npresent; for the interiors of the newcomers not having been opened in\nthe same degree as the interiors of the angels there, their sight was\nnot so opened. Presently they were seized with such anguish of heart\nthat they scarcely knew whether they were alive or not. Therefore\nthey hastily betook themselves to the heaven from which they came,\nglad to get back among their like, and pledging themselves that they\nwould no longer covet higher things than were in agreement with their\nlife. Again, I have seen some let down from a higher heaven; and\nthese were deprived of their wisdom until they no longer knew what\ntheir own heaven was. It is otherwise when, as is often done, angels\nare raised up by the Lord out of a lower heaven into a higher that\nthey may behold its glory; for then they are prepared beforehand, and\nare encompassed by intermediate angels, through whom they have\ncommunication with those they come among. From all this it is plain\nthat the three heavens are entirely distinct from each other.\n\n\n36. Those, however, who are in the same heaven can affiliate with any\nwho are there; but the delights of such affiliation are measured by\nthe kinships of good they have come into; of which more will be said\nin the following chapters.\n\n\n37. But although the heavens are so distinct that there can be no\ncompanionship between the angels of one heaven and the angels of\nanother, still the Lord joins all the heavens together by both direct\nand mediate influx-direct from Himself into all the heavens, and\nmediate from one heaven into another.{1} He thus makes the three\nheavens to be one, and all to be in such connection from the First to\nthe Last that nothing unconnected is possible. Whatever is not\nconnected through intermediates with the First can have no permanent\nexistence, but is dissipated and becomes nothing.{2}\n\n  {Footnote 1} Influx from the Lord is direct from Himself and\n  also mediate through on heaven into another, and in like manner\n  into man's interiors (n. 6063, 6307, 6472, 9682, 9683). Direct\n  influx of the Divine from the Lord (n. 6058, 6474-6478, 8717,\n  8728). Mediate influx through the spiritual world into the\n  natural world (n. 4067, 6982, 6985, 6996).\n\n  {Footnote 2} All things spring from things prior to themselves,\n  thus from a First, and in like inner subsist, because\n  subsistence is unceasing springing forth; therefore nothing\n  unconnected is possible (n. 3626-3628, 3648, 4523, 4524, 6040,\n  6056).\n\n\n38. Only he who knows how degrees are related to Divine order can\ncomprehend how the heavens are distinct, or even what is meant by the\ninternal and the external man. Most men in the world have no other\nidea of what is interior and what is exterior, or of what is higher\nand what is lower, than as something continuous, or coherent by\ncontinuity, from purer to grosser. But the relation of what is\ninterior to what is exterior is discrete, not continuous. Degrees are\nof two kinds, those that are continuous and those that are not.\nContinuous degrees are related like the degrees of the waning of a\nlight from its bright blaze to darkness, or like the degrees of the\ndecrease of vision from objects in the light to those in the shade,\nor like degrees of purity in the atmosphere from bottom to top. These\ndegrees are determined by distance. [2] On the other hand, degrees\nthat are not continuous, but discrete, are distinguished like prior\nand posterior, like cause and effect, and like what produces and what\nis produced. Whoever looks into the matter will see that in each\nthing and all things in the whole world, whatever they are, there are\nsuch degrees of producing and compounding, that is, from one a\nsecond, and from that a third, and so on. [3] Until one has acquired\nfor himself a perception of these degrees he cannot possibly\nunderstand the differences between the heavens, nor between the\ninterior and exterior faculties of man, nor the differences between\nthe spiritual world and the natural world, nor between the spirit of\nman and his body. So neither can he understand the nature and source\nof correspondences and representations, or the nature of influx.\nSensual men do not apprehend these differences, for they make\nincrease and decrease, even according to these degrees, to be\ncontinuous, and are therefore unable to conceive of what is spiritual\notherwise than as a purer natural. And in consequence they remain\noutside of and a great way off from intelligence.{1}\n\n  {Footnote 1} Things interior and things exterior are not\n  continuous but distinct and discrete according to degrees, and\n  each degree has its bounds (n. 3691, 5114, 5145, 8603, 10099).\n  One thing is formed from another, and the things so formed are\n  not continuously purer and grosser (n. 6326, 6465). Until the\n  difference between what is interior and what is exterior\n  according to such degrees is perceived, neither the internal\n  and external man nor the interior and exterior heavens can be\n  clearly understood (n. 5146, 6465, 10099, 10181).\n\n\n39. Finally, a certain arcanum respecting the angels of the three\nheavens, which has not hitherto come into any one's mind, because\ndegrees have not been understood, may be related. In every angel and\nalso in every man there is an inmost or highest degree, or an inmost\nor highest something, into which the Divine of the Lord primarily or\nproximately flows, and from which it disposes the other interiors in\nhim that follow in accordance with the degrees of order. This inmost\nor highest degree may be called the entrance of the Lord to the angel\nor man, and His veriest dwelling-place in them. It is by virtue of\nthis inmost or highest that a man is a man, and is distinguished from\nirrational animals, for these do not have it. From this it is that\nman, unlike the animals, is capable, in respect to all his interiors\nwhich pertain to his mind and disposition, of being raised up by the\nLord to Himself, of believing in the Lord, of being moved by love to\nthe Lord, and thereby beholding Him, and of receiving intelligence\nand wisdom, and speaking from reason. Also, it is by virtue of this\nthat he lives to eternity. But what is arranged and provided by the\nLord in this inmost does not distinctly flow into the perception of\nany angel, because it is above his thought and transcends his wisdom.\n\n\n40. These now are the general truths respecting the three heavens;\nbut in what follows each heaven will be particularly treated of.\n\n\n\n41. VI. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES.\n\nThe angels of each heaven are not together in one place, but are\ndivided into larger and smaller societies in accordance with the\ndifferences of good of love and of faith in which they are, those who\nare in like good forming a single society. Goods in the heavens are\nin infinite variety, and each angel is as it were his own good.{1}\n\n  {Footnote 1} There is infinite variety, and never any thing the\n  same with any other (n. 7236, 9002). So in the heavens there is\n  infinite variety (n. 684, 690, 3744, 5598, 7236). Varieties in\n  the heavens, which are infinite, are varieties of good (n.\n  3744, 4005, 7236, 7833, 7836, 9002). These varieties exist\n  through truths, which are manifold from which is each one's\n  good (n. 3470, 3804, 4149, 6917, 7236). It is because of this\n  that all the societies in the heavens, and all angels in a\n  society, are distinct from each other (n. 690, 3241, 3519,\n  3804, 3986, 4067, 4149, 4263, 7236, 7833, 836). Nevertheless\n  they all make one through love from the Lord (n. 457, 3986).\n\n\n42. Moreover, the angelic societies in the heavens are at a distance\nfrom each other as their goods differ in general and in particular.\nFor in the spiritual world the only ground of distance is difference\nin the state of interiors, thus in the heavens difference in the\nstates of love, those who differ much being far apart, and those who\ndiffer but little being but little apart, and likeness causing them\nto be together.{1}\n\n  {Footnote 1} All the societies of heaven have a constant\n  position in accordance with the differences of their state of\n  life, thus in accordance with the differences of love and faith\n  (n. 1274, 3638, 3639). Wonderful things in the other life, that\n  is, in the spiritual world, respecting distance, situation,\n  place space and time (n. 1273-1277).\n\n\n43. All who are in the same society are arranged in like manner in\nrespect to each other; those who are more perfect, that is, who excel\nin good, thus in love, wisdom, and intelligence, being in the middle;\nthose who are less pre-eminent being round about at a distance in\naccordance with the decrease of their perfection. The arrangement is\nlike light diminishing from the middle to the circumference, those\nwho are in the middle being in the greatest light, and those towards\nthe circumference in less and less.\n\n\n44. Like are drawn spontaneously as it were to their like; for with\ntheir like they are as if with their own and at home, but with others\nthey are as if with strangers and abroad; also when with their like\nthey are in their freedom, and consequently in every delight of life.\n\n\n45. All this makes clear that all in the heavens are affiliated by\ngood, and are distinguished according to the quality of the good.\nNevertheless it is not the angels who thus affiliate themselves, but\nthe Lord, from whom the good is. The Lord leads them, conjoins and\nseparates them, and preserves them in freedom proportionate to their\ngood. Thus He holds everyone in the life of his love and faith, of\nhis intelligence and wisdom, and the resulting happiness.{1}\n\n  {Footnote 1} All freedom pertains to love and affection, since\n  what a man loves, that he does freely (n. 2870, 3158, 8987,\n  8990, 9555, 9591). Because freedom pertains to love everyone's\n  life and delight is therefrom (n. 2873). Nothing appears as\n  one's own, except what is from his freedom (n. 2880). The\n  veriest freedom is to be led by the Lord, because one is thus\n  led by the love of good and truth (n. 892, 905, 2872, 2886,\n  2890-2892, 9096, 9586-9591).\n\n\n46. Again, all who are in like good, even though they have never seen\neach other before, know each other, just as men in the world do their\nkinsmen, near relations, and friends; and for the reason that in the\nother life there are none but spiritual kinships, relationships, and\nfriendships, thus such as spring from love and faith.{1} This it has\nsometimes been granted me to see, when I have been in the spirit, and\nthus withdrawn from the body, and in the society of angels. Some of\nthose I then saw seemed as if I had known them from childhood, but\nothers as if not known at all. Those whom I seemed to have known from\nchildhood were such as were in a state similar to that of my spirit;\nbut those who seemed unknown were in a dissimilar state.\n\n  {Footnote 1} All nearness, relationship, connections, and as it\n  were ties of blood, in heaven are from good and in accordance\n  with its agreements and differences (n. 685, 917, 1394, 2739,\n  3612, 3815, 4121).\n\n\n47. All who form the same angelic society resemble each other in\ncountenance in a general way, but not in particulars. How these\ngeneral resemblances are related to differences in particulars can in\nsome measure be seen from like things in the world. It is well known\nthat with every race there is a certain general resemblance of face\nand eyes, by which it is known and distinguished from all other\nraces. This is still more true of different families. In the heavens\nthis is much more fully the case, because there all the interior\naffections appear in and shine forth from the face, for there the\nface is the external and representative form of those affections. No\none there can have any other face than that of his own affection. It\nwas also shown how this general likeness is varied in particulars\nwith individuals in the same society. A face like an angel's appeared\nto me, and this was varied in accordance with such affections for\ngood and truth as are in those who belong to a single society. These\nchanges went on for a long time, and I noticed that the same face in\ngeneral continued as a ground work, all besides being what was\nderived and produced from that. Thus by means of this face the\naffections of the whole society were exhibited, whereby the faces of\nthose in it are varied. For, as has been said above, the faces of\nangels are the forms of their interiors, thus of the affections that\nbelong to their love and faith.\n\n\n48. From this it also comes to pass that an angel who excels in\nwisdom instantly sees the quality of another from his face. In heaven\nno one can conceal his interiors by his expression, or feign, or\nreally deceive and mislead by craft or hypocrisy. There are\nhypocrites who are experts in disguising their interiors and\nfashioning their exteriors into the form of that good in which those\nare who belong to a society, and who thus make themselves appear\nangels of light; and these sometimes insinuate themselves into a\nsociety; but they cannot stay there long, for they begin to suffer\ninward pain and torture, to grow livid in the face, and to become as\nit were lifeless. These changes arise from the contrariety of the\nlife that flows in and affects them. Therefore they quickly cast\nthemselves down into hell where their like are, and no longer want to\nascend. These are such as are meant by the man found among the\ninvited guests at the feast not clothed with a wedding garment, who\nwas cast out into outer darkness (Matt. 22:11, seq.).\n\n\n49. All the societies of heaven have communication with one another,\nthough not by open interaction; for few go out of their own society\ninto another, since going out of their own society is like going away\nfrom themselves or from their own life, and passing into another life\nwhich is less congenial. But all the societies communicate by an\nextension of the sphere that goes forth from the life of each. This\nsphere of the life is the sphere of the affections of love and faith.\nThis sphere extends itself far and wide into the surrounding\nsocieties, and farther and wider in proportion as the affections are\nthe more interior and perfect.{1} In the measure of that extension do\nthe angels have intelligence and wisdom. Those that are in the inmost\nheaven and in the middle of it have extension into the entire\nheavens; thus there is a sharing of all in heaven with each one, and\nof each one with all.{2} But this extension will be considered more\nfully hereafter, where the form of heaven in accord with which the\nangelic societies are arranged, and also the wisdom and intelligence\nof angels, will be treated of, for in accordance with that form all\nextension of affections and thoughts proceeds.\n\n  {Footnote 1} A spiritual sphere, which is the sphere of life\n  flows out from every man, spirit, and angel, and encompasses\n  them (n. 4464, 5179, 7454, 5630). It flows forth from the life\n  of their affection and thought (n. 2459, 4464, 6206). These\n  spheres extend themselves far into angelic societies in\n  accordance with the quality and quantity of their good (n.\n  6598-6612, 8063, 5794, 5797).\n\n  {Footnote 2} In the heavens a sharing of all goods is possible\n  because heavenly love shares with another everything that is\n  its own (n. 549, 550, 1390, 1391, 1399, 10130, 10723).\n\n\n50. It has been said above that in the heavens there are larger and\nsmaller societies. The larger consist of myriads of angels, the\nsmaller of some thousands, and the least of some hundreds. There are\nalso some that dwell apart, house by house as it were, and family by\nfamily. Although these live in this scattered way, they are arranged\nin order like those who live in societies, the wiser in the middle\nand the more simple in the borders. Such are more closely under the\nDivine auspices of the Lord, and are the best of the angels.\n\n\n\n51. VII. EACH SOCIETY IS A HEAVEN IN A SMALLER FORM, AND EACH ANGEL\nIN THE SMALLEST FORM.\n\nEach society is a heaven in a smaller form, and each angel in the\nsmallest form, because it is the good of love and of faith that makes\nheaven, and this good is in each society of heaven and in each angel\nof a society. It does not matter that this good everywhere differs\nand varies, it is still the good of heaven; and there is no\ndifference except that heaven has one quality here and another there.\nSo when any one is raised up into any society of heaven he is said to\ncome into heaven; and those who are there are said to be in heaven,\nand each one in his own. This is known to all in the other life;\nconsequently those standing outside of or beneath heaven, when they\nsee at a distance companies of angels, say that heaven is in this or\nthat place. It is comparatively like civil and military officers and\nattendants in a royal palace or castle, who, although dwelling apart\nin their own quarters or chambers above and below, are yet in the\nsame palace or castle, each in his own position in the royal service.\nThis makes evident the meaning of the Lord's words, that:\n\n     In His Father's house are many abiding places (John 14:2);\n\nalso what is meant by the dwelling-places of heaven, and the heavens\nof heavens, in the prophets.\n\n\n52. That each society is a heaven in a smaller form can be seen from\nthis also, that each society there has a heavenly form like that of\nheaven as a whole. In the whole heavens those who are superior to the\nrest are in the middle, with the less excellent round about in a\ndecreasing order even to the borders (as stated in a preceding\nchapter, n. 43). It can be seen also from this, that the Lord directs\nall in the whole heaven as if they were a single angel; and the same\nis true of all in each society; and as a consequence an entire\nangelic society sometimes appears in angelic form like a single\nangel, as I have been permitted by the Lord to see. Moreover, when\nthe Lord appears in the midst of the angels He does not appear as one\nsurrounded by many, but the appearance is as a one, in an angelic\nform. This is why the Lord is called \"an angel\" in the Word, and why\nan entire society is so called. \"Michael,\" \"Gabriel,\" and \"Raphael\"\nare no other than angelic societies so named from their function.{1}\n\n  {Footnote 1} In the Word the Lord is called an angel (n. 6280,\n  6831, 8192, 9303). A whole angelic society is called an angel,\n  and Michael and Raphael are angelic societies, so called from\n  their functions (n. 8192). The societies of heaven and the\n  angels have no names, but are distinguished by the quality of\n  their good, and by the idea of it (n. 1705, 1754).\n\n\n53. As an entire society is a heaven in a smaller form, so an angel\nis a heaven in the smallest form. For heaven is not outside of the\nangel, but is within him, since the interior things which belong to\nhis mind are arranged into the form of heaven, thus for the reception\nof all things of heaven that are outside of him. These also he\nreceives according to the quality of the good that is in him from the\nLord. It is from this that an angel is a heaven.\n\n\n54. It can in no sense be said that heaven is outside of any one; it\nis within him. For it is in accordance with the heaven that is within\nhim that each angel receives the heaven that is outside of him. This\nmakes clear how greatly misled is he who believes that to come into\nheaven is simply to be taken up among angels, without regard to what\none's interior life may be, thus that heaven is granted to each one\nby mercy apart from means;{1} when, in fact, unless heaven is within\none, nothing of the heaven that is outside can flow in and be\nreceived. There are many spirits who have this idea. Because of this\nbelief they have been taken up into heaven; but when they came there,\nbecause their interior life was contrary to the angelic life, their\nintellectual faculties began to be blinded until they became like\nfools; and they began to be tortured in their voluntary faculties\nuntil they became like madmen. In a word, if those that have lived\nwickedly come into heaven they gasp for breath and writhe about, like\nfishes out of water in the air, or like animals in ether in an\nairpump when the air has been exhausted. From this it can be seen\nthat heaven is not outside of a man, but within him.{2}\n\n  {Footnote 1} Heaven is not granted from mercy apart from means,\n  but in accordance with the life; yet everything of the life by\n  which man is led to heaven by the Lord belongs to mercy; this\n  is what is meant by mercy (n. 5057, 10659). If heaven were\n  granted from mercy apart from means it would be granted to all\n  (n. 2401). About some evil spirits cast down from heaven who\n  believed that heaven was granted to everyone from mercy apart\n  from means (n. 4226).\n\n  {Footnote 2} Heaven is in man (n. 3884).\n\n\n55. As everyone receives the heaven that is outside of him in\naccordance with the quality of the heaven that is within him, so in\nlike manner does everyone receive the Lord, since it is the Divine of\nthe Lord that makes heaven. And for this reason when the Lord becomes\nmanifestly present in any society His appearance there is in accord\nwith the quality of the good in which the society is, thus not the\nsame in one society as in another. This diversity is not in the Lord;\nit is in the angels who behold Him from their own good, and thus in\naccordance with their good. And they are affected by His appearance\nin accordance with the quality of their love, those who love Him\ninmostly being inmostly affected, and those who love Him less being\nless affected; while the evil who are outside of heaven are tortured\nby His presence. When the Lord is seen in any society He is seen as\nan angel, but is distinguished from others by the Divine that shines\nthrough.\n\n\n56. Again, heaven is where the Lord is acknowledged, believed in, and\nloved. Variety in worship of the Lord from the variety of good in\ndifferent societies is not harmful, but beneficial, for the\nperfection of heaven is therefrom. This can scarcely be made clear to\nthe comprehension without employing terms that are in common use in\nthe learned world, and showing by means of these how unity, that it\nmay be perfect, must be formed from variety. Every whole exists from\nvarious parts, since a whole without constituents is not anything; it\nhas no form, and therefore no quality. But when a whole exists from\nvarious parts, and the various parts are in a perfect form, in which\neach attaches itself like a congenial friend to another in series,\nthen the quality is perfect. So heaven is a whole from various parts\narranged in a most perfect form, for the heavenly form is the most\nperfect of all forms. That this is the ground of all perfection is\nevident from the nature of all beauty, agreeableness and delight, by\nwhich the senses and the mind are affected; for these qualities\nspring and flow from no other source than the concert and harmony of\nmany concordant and congenial parts, either coexisting in order or\nfollowing in order, and never from a whole without many parts. From\nthis is the saying that variety gives delight; and the nature of\nvariety, as is known, is what determines the delight. From all this\nit can be seen as in a mirror how perfection comes from variety even\nin heaven. For from the things that exist in the natural world the\nthings of the spiritual world can be seen as in a mirror.{1}\n\n  {Footnote 1} Every whole is from the harmony and concert of\n  many parts. Otherwise it has no quality (n. 457). From this the\n  entire heaven is a whole (n. 457). And for the reason that all\n  there have regard to one end, which is the Lord (n. 9828).\n\n\n57. What has been said of heaven may be said also of the church, for\nthe church is the Lord's heaven on earth. There are also many\nchurches, each one of which is called a church, and so far as the\ngood of love and faith reigns therein is a church. Here, too, the\nLord out of various parts forms a unity, that is, one church out of\nmany churches.{1} And the like may be said of the man of the church\nin particular that is said of the church in general, namely, that the\nchurch is within man and not outside of him; and that every man is a\nchurch in whom the Lord is present in the good of love and of\nfaith.{2} Again, the same may be said of a man that has the church in\nhim as of an angel that has heaven in him, namely, that he is a\nchurch in the smallest form, as an angel is a heaven in the smallest\nform; and furthermore that a man that has the church in him, equally\nwith an angel, is a heaven. For man was created that he might come\ninto heaven and become an angel; consequently he that has good from\nthe Lord is a man-angel.{3} What man has in common with an angel and\nwhat he has in contrast with angels may be mentioned. It is granted\nto man, equally with the angel, to have his interiors conformed to\nthe image of heaven, and to become, so far as he is in the good of\nlove and faith, an image of heaven. But it is granted to man and not\nto angels to have his exteriors conform to the image of the world;\nand so far as he is in good to have the world in him subordinated to\nheaven and made to serve heaven.{4} And then the Lord is present in\nhim both in the world and in heaven just as if he were in his heaven.\nFor the Lord is in His Divine order in both worlds, since God is\norder.{5}\n\n  {Footnote 1} If good were the characteristic and essential of\n  the church, and not truth apart from good, the church would be\n  one (n. 1255, 1316, 2952, 3267, 3445, 3451. 3452). From good\n  all churches make one church before the Lord (n. 7396, 9276).\n\n  {Footnote 2} The church is in man, and not outside of him, and\n  the church in general is made up of men that have the church in\n  them (n. 3884 [6637]).\n\n  {Footnote 3} A man who is a church is a heaven in the smallest\n  form after the image of the greatest, because his interiors,\n  which belong to his mind, are arranged after the form of\n  heaven, and consequently for reception of all things of heaven\n  (n. 911, 1900, 1928, 3624-3631, 3634, 3884, 4041, 4279, 4523,\n  4524, 4625, 6013, 6057 9279, 9632).\n\n  {Footnote 4} Man has an internal and an external; hid internal\n  is formed by creation after the image of heaven, and his\n  external after the image of the world; and for this reason man\n  was called by the ancients a microcosm (n. 3628, 4523, 4524,\n  5115, 5368, 6013, 6057, 9279, 9706, 10156, 10472). Therefore\n  man was created to have the world in him serve heaven, and this\n  takes place with the good; but it is the reverse with the evil,\n  in whom heaven serves the world (n. 9278, 9283).\n\n  {Footnote 5} The Lord is order, since the Divine good and truth\n  that go forth from the Lord make order (n. 1728, 1919, 2011,\n  2258, 5110, 5703, 8988, 10336, 10619). Divine truths are laws\n  of order (n. 2447, 7995). So far as a man lives according to\n  order, that is, so far as he lives in good in accordance with\n  Divine truths, he is a man, and the church and heaven are in\n  him (n. 4839, 6605, 8513, [8547]).\n\n\n58. Finally it should be said that he who has heaven in himself has\nit not only in the largest or most general things pertaining to him\nbut also in every least or particular thing, and that these least\nthings repeat in an image the greatest. This comes from the fact that\neveryone is his own love, and is such as his ruling love is. That\nwhich reigns flows into the particulars and arranges them, and every\nwhere induces a likeness of itself.{1} In the heavens love to the\nLord is the ruling love, for there the Lord is loved above all\nthings. Hence the Lord there is the All-in-all, flowing into all and\neach, arranging them, clothing them with a likeness of Himself, and\nmaking it to be heaven wherever He is. This is what makes an angel to\nbe a heaven in the smallest form, a society to be a heaven in a\nlarger form, and all the societies taken together a heaven in the\nlargest form. That the Divine of the Lord is what makes heaven, and\nthat He is the All-in-all, may be seen above (n. 7-12).\n\n  {Footnote 1} The ruling or dominant love with everyone is in\n  each thing and all things of his life, thus in each thing and\n  all things of his thought and will (n. 6159, 7648, 8067, 8853).\n  Man is such as is the ruling quality of his life (n. 987, 1040,\n  1568, 3570, 6571, 6935, 6938, 8853-8858, 10076, 10109, 10110,\n  10284). When love and faith rule they are in all the\n  particulars of man's life, although he does not know it (n.\n  8854, 8864, 8865).\n\n\n\n59. VIII. ALL HEAVEN IN THE AGGREGATE REFLECTS A SINGLE MAN.\n\nThat heaven in its whole complex reflects a single man is an arcanum\nhitherto unknown in the world, but fully recognized in the heavens.\nTo know this and the specific and particular things relating to it is\nthe chief thing in the intelligence of the angels there, and on it\nmany things depend which without it as their general principle would\nnot enter distinctly and clearly into the ideas of their minds.\nKnowing that all the heavens with their societies reflect a single\nman they call heaven the Greatest Man and the Divine Man;{1}--Divine\nbecause it is the Divine of the Lord that makes heaven (see above,\nn. 7-12).\n\n  {Footnote 1} Heaven in the whole complex appears in form like a\n  man, and for this reason heaven is called the Greatest Man (n.\n  2996, 2998, 3624-3649, 3741-3745, 4625).\n\n\n60. That into such a form and image celestial and spiritual things\nare arranged and joined cannot be seen by those who have no right\nidea of spiritual and heavenly things. Such think that the earthy and\nmaterial things of which man's outmost nature is composed are what\nmakes the man; and that apart from these man is not a man. But let\nthem know that it is not from these that man is a man, but from his\nability to understand what is true and to will what is good. Such\nunderstanding and willing are the spiritual and celestial things of\nwhich man is made. Moreover, it is known that everyone's quality is\ndetermined by the quality of his understanding and will; and it can\nalso be known that his earthly body is formed to serve the\nunderstanding and the will in the world, and to skillfully accomplish\ntheir uses in the outmost sphere of nature. For this reason the body\nby itself can do nothing, but is moved always in entire subservience\nto the bidding of the understanding and will, even to the extent that\nwhatever a man thinks he speaks with his tongue and lips, and\nwhatever he wills he does with his body and limbs, and thus the\nunderstanding and the will are what act, while the body by itself\ndoes nothing. Evidently, then, the things of the understanding and\nwill are what make man; and as these act into the minutest\nparticulars of the body, as what is internal into what is external,\nthey must be in a like form, and on this account man is called an\ninternal or spiritual man. Heaven is such a man in its greatest and\nmost perfect form.\n\n\n61. Such being the angelic idea of man, the angels give no thought to\nwhat a man does with his body, but only to the will from which the\nbody acts. This they call the man himself, and the understanding they\ncall the man so far as it acts in unison with the will.{1}\n\n  {Footnote 1} The will of man is the very being [esse] of his\n  life, and his understanding is the outgo [existere] of his life\n  therefrom (n. 3619, 5002, 9282). The chief life of man is the\n  life of his will, and from that the life of the understanding\n  proceeds (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109,\n  10110). Man is man by virtue of his will and his understanding\n  therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110).\n\n\n62. The angels, it is true, do not see heaven in its whole complex in\nthe human form, for heaven as a whole does not come within view of\nany angel; but remote societies, consisting of many thousands of\nangels, they sometimes see as a one in the human form; and from a\nsociety, as from a part, they draw their conclusion as to the\ngeneral, which is heaven. For in the most perfect form generals are\nlike the parts, and parts are like the generals, with simply such a\ndifference as there is between like things of greater or less\nmagnitude; consequently, the angels say that since the Divine from\nwhat is inmost or highest sees all things, so in the Lord's sight\nheaven as a whole must be in the human form.\n\n\n63. Heaven being such, it is ruled by the Lord as a single man is\nruled, thus as a one. For although man, as we know, consists of an\ninnumerable variety of parts, not only as a whole but also in each\npart-as a whole, of members, organs, and viscera; and in each part,\nof series of fibers, nerves, and blood-vessels, thus of members\nwithin members, and of parts within parts-nevertheless, when he acts\nhe acts as a single man. Such likewise is heaven under the auspices\nand direction of the Lord.\n\n\n64. So many different things in man act as a one, because there is no\nleast thing in him that does not do something for the general welfare\nand perform some use. The general performs a use for its parts, and\nthe parts for the general, for the general is composed of the parts\nand the parts constitute the general; therefore they provide for each\nother, have regard for each other, and are joined together in such a\nform that each thing and all things have reference to the general and\nits good; thus it is that they act as one. [2] In the heavens there\nare like affiliations. Those there are conjoined according to uses in\na like form; and consequently those who do not perform uses for the\ncommon good are cast out of heaven as something heterogeneous. To\nperform use is to will well to others for the sake of the common\ngood; but to will well to others not for the sake of the common good\nbut for the sake of self is not to perform use. These latter are such\nas love themselves supremely, while the former are such as love the\nLord supremely. Thence it is that those who are in heaven act as a\none; and this they do from the Lord, not from themselves, for they\nlook to Him as the Only One, the source of all things, and they\nregard His kingdom as the general, the good of which is to be sought.\nThis is what is meant by the Lord's words,\n\n     Seek ye first the kingdom of God and His righteousness,\n     and all things shall be added unto you (Matt. 6:33).\n\n\"To seek His righteousness\" means to seek His good.{1} [3] Those who\nin the world love their country's good more than their own, and their\nneighbor's good as their own, are they who in the other life love and\nseek the Lord's kingdom; for there the Lord's kingdom takes the place\nof country; and those who love doing good to others, not with self as\nan end but with good as an end, love the neighbor; for in heaven good\nis the neighbor.{2} All such are in the Greatest Man, that is,\nheaven.\n\n  {Footnote 1} In the Wood \"righteousness\" is predicated of good,\n  and \"judgment\" of truth; therefore \"to do righteousness and\n  judgment\" is to do what is good and true (n. 2235, 9857).\n\n  {Footnote 2} In the highest sense the Lord is the neighbor;\n  consequently to love the Lord is to love that which is from\n  Him, that is to love good and truth because the Lord is in\n  everything that is from Him (n. 2425, 3419, 6706, 6711 6819,\n  6823, 8123). Therefore all good that is from the Lord is the\n  neighbor, and to will and do that good is to love the neighbor\n  (n. 5028, 10336).\n\n\n65. As the whole heaven reflects a single man, and is a Divine\nspiritual man in the largest form, even in figure, so heaven like a\nman is arranged into members and parts, and these are similarly\nnamed. Moreover, angels know in what member this or that society is.\nThis society, they say, is in a certain part or province of the head,\nthat in a certain part or province of the breast, that in a certain\npart or province of the loins, and so on. In general, the highest or\nthird heaven forms the head down to the neck; the middle or second\nheaven forms the breast down to the loins and knees; the lowest or\nfirst heaven forms the feet down to the soles, and also the arms down\nto the fingers. For the arms and hands belong to the lowest parts of\nman, although at the sides. From this again it is plain why there are\nthree heavens.\n\n\n66. The spirits that are beneath heaven are greatly astonished when\nthey hear that heaven is not only above but below, for they have a\nlike faith and opinion as men in the world, that heaven is nowhere\nbut above, for they do not know that the arrangement of the heavens\nis like the arrangement of the members, organs, and viscera in man,\nsome of which are above and some below; or like the arrangement of\nthe parts in each of the members, organs, and viscera, some of which\nare within and some without. Hence their confused notions about\nheaven.\n\n\n67. These things about heaven as the Greatest Man are set forth,\nbecause what follows in regard to heaven cannot be at all\ncomprehended until these things are known, neither can there be any\nclear idea of the form of heaven, of the conjunction of the Lord with\nheaven, of the conjunction of heaven with man, of the influx of the\nspiritual world into the natural, or any idea at all of\ncorrespondence-subjects to be treated of in their proper order in\nwhat now follows. To throw some light on these subjects, therefore,\nthe above has been premised.\n\n\n\n68. IX. EACH SOCIETY IN HEAVEN REFLECTS A SINGLE MAN.\n\nI have frequently been permitted to see that each society of heaven\nreflects a single man, and is in the likeness of a man. There was a\nsociety into which several had insinuated themselves who knew how to\ncounterfeit angels of light. These were hypocrites. When these were\nbeing separated from the angels I saw that the entire society\nappeared at first like a single indistinct body, then by degrees in a\nhuman form, but still indistinctly, and at last clearly as a man.\nThose that were in that man and made up the man were such as were in\nthe good of that society; the others who were not in the man and did\nnot make up the man were hypocrites; these were cast out and the\nformer were retained; and thus a separation was effected. Hypocrites\nare such as talk well and also do well, but have regard to themselves\nin everything. They talk as angels do about the Lord, heaven, love,\nand heavenly life, and also act rightly, so that they may appear to\nbe what they profess to be. But their thinking is different; they\nbelieve nothing; and they wish good to none but themselves. Their\ndoing good is for the sake of self, or if for the sake of others it\nis only for the appearance, and thus still for the sake of self.\n\n\n69. I have also been permitted to see that an entire angelic society,\nwhere the Lord is visibly present, appears as a one in the human\nform. There appeared on high towards the east something like a cloud,\nfrom glowing white becoming red, and with little stars round about,\nwhich was descending; and as it gradually descended it became\nbrighter, and at last appeared in a perfect human form. The little\nstars round about the cloud were angels, who so appeared by virtue of\nlight from the Lord.\n\n\n70. It must be understood that although all in a heavenly society\nwhen seen together as one appear in the likeness of a man; yet no one\nsociety is just such a man as another. Societies differ from one\nanother like the faces of different individuals of the same family,\nfor the reason given above (n. 47), that is, they differ in\naccordance with the varieties of good in which they are and which\ndetermines their form. The societies of the inmost or highest heaven,\nand in the center there, are those that appear in the most perfect\nand beautiful human form.\n\n\n71. It is worthy of mention that the greater the number in any\nsociety in heaven and the more these make a one, the more perfect is\nits human form, for variety arranged in a heavenly form is what\nconstitutes perfection, as has been shown above (n. 56), and number\ngives variety. Moreover, every society of heaven increases in number\ndaily, and as it increases it becomes more perfect. Thus not only the\nsociety becomes more perfect, but also heaven in general, because it\nis made up of societies. As heaven gains in perfection by increase of\nnumbers, it is evident how mistaken those are who believe that heaven\nmay be closed by becoming full; for the opposite is true, that it\nwill never be closed, but is perfected by greater and greater\nfullness. Therefore, the angels desire nothing so much as to have new\nangel guests come to them.\n\n\n72. Each society, when it appears as one whole is in the form of a\nman, for the reason that heaven as a whole has that form (as has been\nshown in the preceding chapter); moreover, in the most perfect form,\nsuch as the form of heaven is, there is a likeness of the parts to\nthe whole, and of lesser forms to the greatest. The lesser forms and\nparts of heaven are the societies of which it consists, which are\nalso heavens in lesser form (see 51-58). This likeness is perpetual\nbecause in the heavens the goods of all are from a single love, that\nis, from a single origin. The single love, which is the origin of the\ngood of all in heaven, is love to the Lord from the Lord. It is from\nthis that the entire heaven in general, each society less generally,\nand each angel in particular, is a likeness of the Lord, as has been\nshown above (n. 58).\n\n\n\n73. X. THEREFORE EVERY ANGEL IS IN A COMPLETE HUMAN FORM.\n\nIn the two preceding chapters it has been shown that heaven in its\nwhole complex, and likewise each society in heaven, reflects a single\nman. From the sequence of reasons there set forth it follows that\nthis is equally true of each angel. As heaven is a man in largest\nform, and a society of heaven in a less form, so is an angel in\nleast. For in the most perfect form, such as the form of heaven is,\nthere is a likeness of the whole in the part and of the part in the\nwhole. This is so for the reason that heaven is a common sharing, for\nit shares all it has with each one, and each one receives all he has\nfrom that sharing. Because an angel is thus a recipient he is a\nheaven in least form, as shown above in its chapter; and a man also,\nso far as he receives heaven, is a recipient, a heaven, and an angel\n(see above, n. 57). This is thus described in the Apocalypse:\n\n     He measured the wall of the holy Jerusalem, a hundred and\n     forty and four cubits, the measure of a man, which is that\n     of an angel (21:17).\n\n\"Jerusalem\" means here the Lord's church, and in a more eminent\nsense, heaven;{1} the \"wall\" means truth, which is a defence against\nthe assault of falsities and evils;{2} \"a hundred and forty and four\"\nmeans all goods and truths in the complex;{3} \"measure\" means what a\nthing is,{4} a \"man\" means one in whom are goods and truths in\ngeneral and in particular, thus in whom is heaven. And as it is from\nthis that an angel is a man, it is said \"the measure of a man, which\nis that of an angel.\" This is the spiritual meaning of these words.\nWithout that meaning how could it be seen that \"the wall of the Holy\nJerusalem\" is \"the measure of a man, which is that of an angel?\"{5}\n\n  {Footnote 1} \"Jerusalem\" means the church (n. 402, 3654, 9166).\n\n  {Footnote 2} The \"wall\" means truth defending against the\n  assault of falsities and evils (n. 6419).\n\n  {Footnote 3} \"Twelve\" means all truths and goods in the complex\n  (n. 577, 2089, 2129, 2130, 3272, 3858, 3913). Likewise\n  \"seventy-two,\" and \"a hundred and forty-four,\" since this comes\n  from twelve multiplied into itself (n. 7973). All numbers in\n  the Word signify things (n. 482, 487, 647, 648, 755, 813, 1963,\n  1988, 2075, 2252, 3252, 4264, 4495, 5265). Multiplied numbers\n  have a like signification as the simple numbers from which they\n  arise by multiplication (n. 5291, 5335, 5708, 7973).\n\n  {Footnote 4} \"Measure\" in the Word signifies the quality of a\n  thing in respect to truth and good (n. 3104, 9603).\n\n  {Footnote 5} In regard to the spiritual or internal sense of\n  the Word see the explanation of The White Horse in the\n  Apocalypse, and the Appendix to The Heavenly Doctrine.\n\n\n74. Let us now turn to experience. That angels are human forms, or\nmen, has been seen by me a thousand times. I have talked with them as\nman with man, sometimes with one, sometimes with many together; and I\nhave seen nothing whatever in their form different from the human\nform; and have occasionally been surprised to find them such. And\nthat this might not be said to be a delusion or a vision of fancy, I\nhave been permitted to see angels when fully awake or in possession\nof all my bodily senses, and in a state of clear perception. And I\nhave often told them that men in the Christian world are in such\nblind ignorance in regard to angels and spirits as to believe them to\nbe minds without form, even pure thoughts, of which they have no idea\nexcept as something ethereal in which there is some vitality. And as\nthey thus ascribe to angels nothing human except a thinking faculty,\nthey believe that having no eyes they do not see, having no ears they\ndo not hear, and having no mouth or tongue they do not speak. [2] To\nthis the angels replied that they are aware that such a belief is\nheld by many in the world, and is prevalent among the learned, and to\ntheir surprise, even among the clergy. The reason, they said, is that\nthe learned, who were the leaders and who first concocted such an\nidea of angels and spirits, conceived of them from the\nsense-conceptions of the external man; and those who think from\nthese, and not from interior light and from the general idea\nimplanted in everyone, must needs fabricate such notions, since the\nsense-conceptions of the external man take in only what belongs to\nnature, and nothing above nature, thus nothing whatever of the\nspiritual world.{1} From these leaders as guides this falsity of\nthought about angels extended to others who did not think from\nthemselves but adopted the thoughts of their leaders; and those who\nfirst take their thoughts from others and make that thought their\nbelief, and then view it with their own understanding, cannot easily\nrecede from it, and are therefore in most cases satisfied with\nconfirming it. [3] The angels said, furthermore, that the simple in\nfaith and heart have no such idea about angels, but think of them as\nthe men of heaven, and for the reason that they have not extinguished\nby learning what is implanted in them from heaven, and have no\nconception of anything apart from form. This is why angels in\nchurches, whether sculptured or painted, are always depicted as men.\nIn respect to this insight from heaven they said that it is the\nDivine flowing into such as are in the good of faith and life.\n\n  {Footnote 1} Unless man is raised above the sense-conceptions\n  of the external man he has very little wisdom (n. 5089). The\n  wise man thinks above these sense-conceptions (n. 5089, 5094).\n  When man is raised above these, he comes into clearer light,\n  and finally into heavenly light (n. 6183, 6313, 6315, 9407,\n  9730, 9922). Elevation and withdrawal from these was known to\n  the ancients (n. 6313).\n\n\n75. From all my experience, which is now of many years, I am able to\nsay and affirm that angels are wholly men in form, having faces,\neyes, ears, bodies, arms, hands, and feet; that they see and hear one\nanother, and talk together, and in a word lack nothing whatever that\nbelongs to men except that they are not clothed in material bodies. I\nhave seen them in their own light, which exceeds by many degrees the\nnoonday light of the world, and in that light all their features\ncould be seen more distinctly and clearly than the faces of men are\nseen on the earth. It has also been granted me to see an angel of the\ninmost heaven. He had a more radiant and resplendent face than the\nangels of the lower heavens. I observed him attentively, and he had a\nhuman form in all completeness.\n\n\n76. But it must be remembered that a man cannot see angels with his\nbodily eyes, but only with the eyes of the spirit within him,{1}\nbecause his spirit is in the spiritual world, and all things of the\nbody are in the natural world. Like sees like from being like.\nMoreover, as the bodily organ of sight, which is the eye, is too\ngross, as everyone knows, to see even the smaller things of nature\nexcept through magnifying glasses, still less can it see what is\nabove the sphere of nature, as all things in the spiritual world are.\nNevertheless these things can be seen by man when he has been\nwithdrawn from the sight of the body, and the sight of his spirit has\nbeen opened; and this can be effected instantly whenever it is the\npleasure of the Lord that man should see these things; and in that\ncase man does not know but what he is seeing them with his bodily\neyes. Thus were angels seen by Abraham, Lot, Manoah, and the\nprophets; and thus, too, the Lord was seen by the disciples after the\nresurrection; and in the same way angels have been seen by me.\nBecause the prophets saw in this way they were called \"seers,\" and\nwere said \"to have their eyes opened\" (1 Sam. 9:8; Num. 24:3); and\nenabling them to see thus was called \"opening their eyes,\" as with\nElisha's servant, of whom we read:\n\n     Elisha prayed and said, Jehovah, I pray Thee open his eyes\n     that he may see; and Jehovah opened the eyes of the young\n     man and he saw, and behold the mountain was full of horses\n     and chariots of fire round about Elisha (2 Kings 6:17).\n\n  {Footnote 1} In respect to his interiors man is a spirit (n.\n  1594). And that spirit is the man himself, and it is from that\n  spirit that the body lived (n. 447, 4622, 6054).\n\n\n77. Good spirits, with whom I have spoken about this matter, have\nbeen deeply grieved at such ignorance in the church about the\ncondition of heaven and of spirits and angels; and in their\ndispleasure they charged me to declare positively that they are not\nformless minds nor ethereal breaths, but are men in very form, and\nsee, hear, and feel equally with those who are in this world.{1}\n\n  {Footnote 1} Inasmuch as each angel is a recipient of Divine\n  order from the Lord, he is in a human form, perfect and\n  beautiful in the measure of his reception (n. 322, 1880, 1881,\n  3633, 3804, 4622, 4735, 4797, 4985, 5199, 5530, 6054, 9879,\n  10177, 10594). It is by means of Divine truth that order\n  exists; and Divine good is the essential of order (n. 2451,\n  3166, 4390, 4409, 5232, 7256, 10122, 10555).\n\n\n\n78. XI. IT IS FROM THE LORD'S DIVINE HUMAN THAT HEAVEN AS A WHOLE AND\nIN PART REFLECTS MAN.\n\nThat it is from the Lord's Divine Human that heaven as a whole and in\npart reflects man, follows as a conclusion from all that has been\nstated and shown in the preceding chapters, namely: (i) That the God\nof heaven is the Lord. (ii) It is the Divine of the Lord that makes\nheaven. (iii) Heaven consists of innumerable societies; and each\nsociety is a heaven in a smaller form, and each angel in the smallest\nform. (iv) All heaven in the aggregate reflects a single man. (v)\nEach society in the heavens reflects a single man. (vi) Therefore\nevery angel is in a complete human form. All this leads to the\nconclusion that as it is the Divine that makes heaven, heaven must be\nhuman in form. That this Divine is the Lord's Divine Human can be\nseen still more clearly, because in a compendium, in what has been\ncollected, brought together and collated from the Arcana Coelestia\nand placed as a supplement at the end of this chapter. That the\nLord's Human is Divine, and that it is not true that His Human is not\nDivine, as those with in the church believe, may also be seen in the\nsame extracts, also in the chapter on The Lord, in The New Jerusalem\nand its Heavenly Doctrine, at the end.\n\n\n79. That this is true has been proved to me by much experience, about\nwhich something shall now be said. No angel in the heavens ever\nperceives the Divine as being in any other than a human form; and\nwhat is remarkable, those in the higher heavens are unable to think\nof the Divine in any other way. The necessity of thinking in this way\ncomes from the Divine itself that flows in, and also from the form of\nheaven in harmony with which their thoughts spread forth. For every\nthought of an angel spreads forth into heaven; and the angels have\nintelligence and wisdom in the measure of that extension. It is in\nconsequence of this that all in heaven acknowledge the Lord, because\nonly in Him does the Divine Human exist. Not only have I been told\nall this by angels, but when elevated into the inner sphere of heaven\nI have been able to perceive it. From this it is evident that the\nwiser the angels are the more clearly they perceive this truth; and\nit is from this that the Lord is seen by them; for the Lord is seen\nin a Divine angelic form, which is the human form, by those who\nacknowledge and believe in a visible Divine Being, but not by those\nwho believe in an invisible Divine. For the former can see their\nDivine Being, but the latter cannot.\n\n\n80. Because the angels have no perception of an invisible Divine,\nwhich they call a Divine devoid of form, but perceive only a visible\nDivine in human form, they are accustomed to say that the Lord alone\nis man, and that it is from Him that they are men, and that each one\nis a man in the measure of his reception of the Lord. By receiving\nthe Lord they understand receiving good and truth which are from Him,\nsince the Lord is in His good and in His truth, and this they call\nwisdom and intelligence. Everyone knows, they say, that intelligence\nand wisdom make man, and not a face without these. The truth of this\nis made evident from the appearance of the angels of the interior\nheavens, for these, being in good and truth from the Lord and in\nconsequent wisdom and intelligence, are in a most beautiful and most\nperfect human form; while the angels of the lower heavens are in\nhuman form of less perfection and beauty. On the other hand, those\nwho are in hell appear in the light of heaven hardly as men, but\nrather as monsters, since they are not in good and truth but in evil\nand falsity, and consequently in the opposites of wisdom and\nintelligence. For this reason their life is not called life, but\nspiritual death.\n\n\n81. Because heaven as a whole and in part, from the Lord's Divine\nHuman, reflects a man, the angels say that they are in the Lord; and\nsome say that they are in His body, meaning that they are in the good\nof His love. And this the Lord Himself teaches, saying,\n\n     Abide in Me and I in you. As the branch cannot bear fruit\n     of itself except it abide in the vine, so neither can ye,\n     except ye abide in Me. For apart from Me ye can do\n     nothing. Abide in My love. If ye keep My commandments ye\n     shall abide in My love (John 15:4-10).\n\n\n82. Because such a perception of the Divine exists in the heavens, to\nthink of God as in a human form is implanted in every man who\nreceives any influx from heaven. Thus did the ancients think of Him;\nand thus do the moderns think of Him both outside of the church and\nwithin it. The simple see Him in thought as the Ancient One in\nshining light. But this insight has been extinguished in all those\nthat by self-intelligence and by a life of evil have rejected influx\nfrom heaven. Those that have extinguished it by self-intelligence\nprefer an invisible God; while those that have extinguished it by a\nlife of evil prefer no God. Neither of these are aware that such an\ninsight exists, because they do not have it; and yet it is the Divine\nheavenly itself that primarily flows into man out of heaven, because\nman is born for heaven, and no one without a conception of a Divine\ncan enter heaven.\n\n\n83. For this reason he that has no conception of heaven, that is, no\nconception of the Divine from which heaven is, cannot be raised up to\nthe first threshold of heaven. As soon as such a one draws near to\nheaven a resistance and a strong repulsion are perceived; and for the\nreason that his interiors, which should be receptive of heaven, are\nclosed up from their not being in the form of heaven, and the nearer\nhe comes to heaven the more tightly are they closed up. Such is the\nlot of those within the church who deny the Lord, and of those who,\nlike the Socinians, deny His Divinity. But the lot of those who are\nborn out of the church, and who are ignorant of the Lord because they\ndo not have the Word, will be described hereafter.\n\n\n84. That the men of old time had an idea of the Divine as human is\nevident from the manifestation of the Divine to Abraham, Lot, Joshua,\nGideon, Manoah and his wife, and others. These saw God as a man, but\nnevertheless adored Him as the God of the universe, calling Him the\nGod of heaven and earth, and Jehovah. That it was the Lord who was\nseen by Abraham He Himself teaches in John (8:56); and that it was He\nwho was seen by the rest is evident from His words:\n\n     No one hath seen the Father, nor heard His voice, nor seen\n     His form (John 1:18; 5:37).\n\n\n85. But that God is man can scarcely be comprehended by those who\njudge all things from the sense-conceptions of the external man, for\nthe sensual man must needs think of the Divine from the world and\nwhat is therein, and thus of a Divine and spiritual man in the same\nway as of a corporeal and natural man. From this he concludes that if\nGod were a man He would be as large as the universe; and if He ruled\nheaven and earth it would be done through many others, after the\nmanner of kings in the world. If told that in heaven there is no\nextension of space as in the world, he would not in the least\ncomprehend it. For he that thinks only from nature and its light must\nneeds think in accord with such extension as appears before his eyes.\nBut it is the greatest mistake to think in this way about heaven.\nExtension there is not like extension in the world. In the world\nextension is determinate, and thus measurable; but in heaven it is\nnot determinate, and thus not measurable. But extension in heaven\nwill be further treated of hereafter in connection with space and\ntime in the spiritual world. Furthermore, everyone knows how far the\nsight of the eye extends, namely, to the sun and to the stars, which\nare so remote; and whoever thinks deeply knows that the internal\nsight, which is of thought, has a still wider extension, and that a\nyet more interior sight must extend more widely still. What then must\nbe said of Divine sight, which is the inmost and highest of all?\nBecause thoughts have such extension, all things of heaven are shared\nwith everyone there, so, too, are all things of the Divine which\nmakes heaven and fills it, as has been shown in the preceding\nchapters.\n\n\n86. Those in heaven wonder that men can believe themselves to be\nintelligent who, in thinking of God, think about something invisible,\nthat is, inconceivable under any form; and that they can call those\nwho think differently unintelligent and simple, when the reverse is\nthe truth. They add, \"Let those who thus believe themselves to be\nintelligent examine themselves, whether they do not look upon nature\nas God, some the nature that is before their eyes, others the\ninvisible side of nature; and whether they are not so blind as not to\nknow what God is, what an angel is, what a spirit is, what their soul\nis which is to live after death, what the life of heaven in man is,\nand many other things that constitute intelligence; when yet those\nwhom they call simple know all these things in their way, having an\nidea of their God that He is the Divine in a human form, of an angel\nthat he is a heavenly man, of their soul that is to live after death\nthat it is like an angel, and of the life of heaven in man that it is\nliving in accord with the Divine commandments.\" Such the angels call\nintelligent and fitted for heaven; but the others, on the other hand,\nthey call not intelligent.\n\nEXTRACTS FROM THE ARCANA COELESTIA RELATING TO THE LORD AND HIS\nDIVINE HUMAN.\n\n     [2] The Divine was in the Lord from very conception (n.\n     4641, 4963, 5041, 5157, 6716, 10125).\n\n     The Lord alone had a Divine seed (n. 1438).\n\n     His soul was Jehovah (n. 1999, 2004, 2005, 2018, 2025).\n\n     Thus the Lord's inmost was the Divine Itself, while the\n     clothing was from the mother (n. 5041).\n\n     The Divine Itself was the Being [Esse] of the Lord's life,\n     and from this the Human afterwards went forth and became\n     the outgo [existere] from that Being [Esse] (n. 3194,\n     3210, 10269, 10738).\n\n     [3] Within the church where the Word is and by it the Lord\n     is known, the Lord's Divine ought not to be denied, nor\n     the Holy that goes forth from Him (n. 2359).\n\n     Those within the church who do not acknowledge the Lord\n     have no conjunction with the Divine; but it is otherwise\n     with those outside of the church (n. 10205).\n\n     The essential of the church is to acknowledge the Lord's\n     Divine and His union with the Father (n. 10083, 10112,\n     10370, 10730, 10738, 10816-10820).\n\n     [4] The glorification of the Lord is treated of in the\n     Word in many passages (n. 10828).\n\n     And in the internal sense of the Word everywhere (n. 2249,\n     2523, 3245).\n\n     The Lord glorified His Human, but not the Divine, since\n     this was glorified in itself (n. 10057).\n\n     The Lord came into the world to glorify His Human (n.\n     3637, 4287, 9315).\n\n     The Lord glorified His Human by means of the Divine love\n     that was in Him from conception (n. 4727).\n\n     The Lord's life in the world was His love towards the\n     whole human race (n. 2253).\n\n     The Lord's love transcends all human understanding (n.\n     2077).\n\n     The Lord saved the human race by glorifying His Human (n.\n     4180, 10019; 10152, 10655, 10659 10828).\n\n     Otherwise the whole human race would have perished in\n     eternal death (n. 1676).\n\n     The state of the Lord's glorification and humiliation (n.\n     1785, 1999, 2159, 6866).\n\n     Glorification in respect to the Lord is the uniting of His\n     Human with the Divine; and to glorify is to make Divine\n     (n. 1603, 10053, 10828).\n\n     When the Lord glorified His Human He put off everything\n     human that was from the mother, until at last He was not\n     her son (n. 2159, 2574, 2649, 3036, 10830).\n\n     [5] The Son of God from eternity was the Divine truth in\n     heaven (n. 2628, 2798, 2803, 3195, 3704).\n\n     When the Lord was in the world He made His Human Divine\n     truth from the Divine good that was in Him (n. 2803, 3194,\n     3195, 3210, 6716, 6864, 7014, 7499, 8127, 8724, 9199).\n\n     The Lord then arranged all things in Himself into a\n     heavenly form, which is in accord with Divine truth (n.\n     1928, 3633).\n\n     For this reason the Lord was called the Word, which is\n     Divine truth (n. 2533, 2813, 2859, 2894, 3393, 3712).\n\n     The Lord alone had perception and thought from Himself,\n     and this was above all angelic perception and thought (n.\n     1904, 1914, 1919).\n\n     The Divine truth which was Himself, the Lord united with\n     Divine good which was in Himself (n. 10047, 10052, 10076).\n     The union was reciprocal (n. 2004, 10067).\n\n     [6] In passing out of the world the Lord also made His\n     Human Divine good (n. 3194, 3210, 6864, 7499, 8724, 9199,\n     10076).\n\n     This is what is meant by His coming forth from the Father\n     and returning to the Father (n. 3194, 3210). Thus He\n     became one with the Father (n. 2751, 3704, 4766).\n\n     Since that union Divine truth goes forth from the Lord (n.\n     3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199,\n     9398). How Divine truth goes forth, illustrated (n. 7270,\n     9407).\n\n     It was from His own power that the Lord united the Human\n     with the Divine (n. 1616, 1749, 1752, 1813, 1921, 2025,\n     2026, 2523, 3141, 5005, 5045, 6716).\n\n     From this it is clear that the Lord's Human was not like\n     the human of any other man, in that it was conceived from\n     the Divine Itself (n. 10125, 10825, 10826).\n\n     His union with the Father, from whom was His soul, was not\n     as between two persons, but as between soul and body (n.\n     3737, 10824).\n\n     [7] The most ancient people could not worship the Divine\n     being [esse], but could worship only the Divine Outgo\n     [existere], which is the Divine Human; therefore the Lord\n     came into the world in order to become the Divine Existere\n     from the Divine Esse (n. 4687, 5321).\n\n     The ancients acknowledged the Divine because He appeared\n     to them in a human form, and this was the Divine Human (n.\n     5110, 5663, 6845, 10737).\n\n     The Infinite Being [Esse] could flow into heaven with the\n     angels and with men only by means of the Divine Human (n.\n     1676, 1990, 2016, 2034).\n\n     In heaven no other Divine than the Divine Human is\n     perceived (n. 6475, 9303, 10067, 10267).\n\n     The Divine Human from eternity was the Divine truth in\n     heaven and the Divine passing through heaven; thus it was\n     the Divine Outgo [existere] which afterwards in the Lord\n     became the Divine Being [Esse] per se, from which is the\n     Divine Existere in heaven (n. 3061, 6280, 6880, 10579).\n\n     What the state of heaven was before the Lord's coming (n.\n     6371-6373).\n\n     The Divine was not perceptible except when it passed\n     through heaven (n. 6982, 6996, 7004).\n\n     [8] The inhabitants of all the earth worship the Divine\n     under a human form, that is, the Lord (n. 6700, 8541-8547,\n     10736-10738).\n\n     They rejoice when they hear that God actually became Man\n     (n. 9361).\n\n     All who are in good and who worship the Divine under the\n     human form, are received by the Lord (n. 9359).\n\n     God cannot be thought of except in human form; and what is\n     incomprehensible does not fall into any idea, so neither\n     into belief (n. 9359, 9972).\n\n     Man is able to worship that of which he has some idea, but\n     not that of which he has no idea (n. 4733, 5110, 5663,\n     7211, 9356, 10067, 10267).\n\n     Therefore the Divine is worshiped under a human form by\n     most of the inhabitants of the entire globe, and this is\n     the effect of influx from heaven (n. 10159).\n\n     All who are in good in regard to their life, when they\n     think of the Lord, think of the Divine Human, and not of\n     the Human separate from the Divine; it is otherwise with\n     those who are not in good in regard to their life (n.\n     2326, 4724, 4731, 4766, 8878, 9193, 9198).\n\n     In the church at this day those that are in evil in regard\n     to their life, and those that are in faith separate from\n     charity, think of the Human of the Lord apart from the\n     Divine, and do not even comprehend what the Divine Human\n     is,-why they do not (n. 3212, 3241, 4689, 4692, 4724, 4731,\n     5321, 6872, 8878, 9193, 9198).\n\n     The Lord's Human is Divine because it is from the Being\n     [Esse] of the Father, and this was His soul,--illustrated\n     by a father's likeness in children (n. 10269, 10372,\n     10823).\n\n     Also because it was from the Divine love, which was the\n     very Being [Esse] of His life from conception (n. 6872).\n\n     Every man is such as his love is, and is his love (n.\n     6872, 10177, 10284). The Lord made all His Human, both\n     internal and external, Divine (n. 1603, 1815, 1902, 1926,\n     2083, 2093).\n\n     Therefore, differently from any man, He rose again as to\n     His whole body (n. 1729, 2083, 5078, 10825).\n\n     [9] That the Lord's Human is Divine is acknowledged from\n     His omnipresence in the Holy Supper (n. 2343, 2359).\n\n     Also from His transfiguration before His three disciples\n     (n. 3212).\n\n     Also from the Word of the Old Testament, in that He is\n     called God (n. 10154); and is called Jehovah (n. 1603,\n     1736, 1815, 1902, 2921, 3035, 5110, 6281, 6303, 8864,\n     9194, 9315).\n\n     In the sense of the letter a distinction is made between\n     the Father and the Son, that is, between Jehovah and the\n     Lord, but not in the internal sense of the Word, in which\n     the angels of heaven are (n. 3035).\n\n     In the Christian world the Lord's Human has been declared\n     not to be Divine; this was done in a council for the\n     pope's sake, that he might be acknowledged as the Lord's\n     vicar (n. 4738).\n\n     [10] Christians were examined in the other life in regard\n     to their idea of one God, and it was found they held an\n     idea of three gods (n. 2329, 5256, 10736-10738, 10821).\n\n     A Divine trinity or trine in one person, constituting one\n     God, is conceivable, but not in three persons (n. 10738,\n     10821, 10824).\n\n     A Divine trine in the Lord is acknowledged in heaven (n.\n     14, 15, 1729, 2004, 5256, 9303).\n\n     The trine in the Lord is the Divine Itself, called the\n     Father, the Divine Human, called the Son, and the Divine\n     going forth, called the Holy Spirit and this Divine trine\n     is a One (n. 2149, 2156, 2288, 2319, 2329, 2447, 3704,\n     6993, 7182, 10738, 10822, 10823).\n\n     The Lord Himself teaches that the Father and He are One\n     (n. 1729, 2004, 2005, 2018, 2025, 2751, 3704, 3736, 4766);\n     also that the Holy Divine goes forth from Him and is His\n     (n. 3969, 4673, 6788, 6993, 7499, 8127, 8302, 9199, 9228,\n     9229, 9264, 9407, 9818, 9820, 10330).\n\n     [11] The Divine Human flows into heaven and makes heaven\n     (n. 3038). The Lord is the all in heaven and is the life\n     of heaven (n. 7211, 9128). In the angels the Lord dwells\n     in what is His own (n. 9338, 10125, 10151, 10157).\n\n     Consequently those who are in heaven are in the Lord (n.\n     3637, 3638).\n\n     The Lord's conjunction with angels is measured by their\n     reception of the good of love and charity from Him (n.\n     904, 4198, 4205, 4211, 4220, 6280, 6832, 7042, 8819, 9680,\n     9682, 9683, 10106, 10810).\n\n     The entire heaven has reference to the Lord (n. 551, 552).\n     The Lord is the common center of heaven (n. 3633, 3641).\n\n     All in heaven turn themselves to the Lord, who is above\n     the heavens (n. 9828, 10130, 10189).\n\n     Nevertheless angels do not turn themselves to the Lord,\n     but the Lord turns them to Himself (n. 10189).\n\n     It is not a presence of angels with the Lord, but the\n     Lord's presence with angels (n. 9415).\n\n     In heaven there is no conjunction with the Divine Itself,\n     but conjunction with the Divine Human (n. 4211, 4724,\n     5663).\n\n     [12] Heaven corresponds to the Divine Human of the Lord;\n     consequently heaven in general is as a single man, and for\n     this reason heaven is called the Greatest Man (n. 2996,\n     2998, 3624-3649, 3741-3745, 4625).\n\n     The Lord is the Only Man, and those only are men who\n     receive the Divine from Him (n. 1894).\n\n     So far as they receive are they men and images of Him (n.\n     8547).\n\n     Therefore angels are forms of love and charity in human\n     form, and this from the Lord (n. 3804, 4735, 4797, 4985,\n     5199, 5530, 9879, 10177).\n\n     [13] The whole heaven is the Lord's (n. 2751, 7086).\n\n     He has all power in the heavens and on earth (n. 1607,\n     10089, 10827).\n\n     As the Lord rules the whole heaven He also rules all\n     things depending thereon, thus all things in the world (n.\n     2025, 2026, 4523, 4524).\n\n     The Lord alone has the power to remove the hells, to\n     withhold from evils, and to hold in good, thus to save (n.\n     10019).\n\n\n\n87. XII. THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN WITH ALL\nTHINGS OF MAN.\n\nWhat correspondence is is not known at the present day, for several\nreasons, the chief of which is that man has withdrawn himself from\nheaven by the love of self and love of the world. For he that loves\nself and the world above all things gives heed only to worldly\nthings, since these appeal to the external senses and gratify the\nnatural longings; and he does not give heed to spiritual things,\nsince these appeal to the internal senses and gratify the mind,\ntherefore he casts them aside, saying that they are too high for his\ncomprehension. This was not so with the ancient people. To them the\nknowledge of correspondences was the chief of knowledges. By means of\nit they acquired intelligence and wisdom; and by means of it those\nwho were of the church had communication with heaven; for the\nknowledge of correspondences is angelic knowledge. The most ancient\npeople, who were celestial men, thought from correspondence itself,\nas the angels do. And therefore they talked with angels, and the Lord\nfrequently appeared to them, and they were taught by Him. But at this\nday that knowledge has been so completely lost that no one knows what\ncorrespondence is.{1}\n\n  {Footnote 1} How far the knowledge of correspondences excels\n  other knowledges (n. 4280). The knowledge of correspondences\n  was the chief knowledge of the ancient people; but at the\n  present day it is wholly forgotten (n. 3021, 3419, 4280, 4749,\n  4844, 4964, 4966, 6004, 7729, 10252). The knowledge of\n  correspondences flourished among the Eastern nations and in\n  Egypt (5702, 6692, 7097, 7779, 9391, 10407).\n\n\n88. Since, then, without a perception of what correspondence is there\ncan be no clear knowledge of the spiritual world or of its inflow\ninto the natural world, neither of what the spiritual is in its\nrelation to the natural, nor any clear knowledge of the spirit of\nman, which is called the soul, and its operation into the body,\nneither of man's state after death, it is necessary to explain what\ncorrespondence is and the nature of it. This will prepare the way for\nwhat is to follow.\n\n\n89. First, what correspondence is. The whole natural world\ncorresponds to the spiritual world, and not merely the natural world\nin general, but also every particular of it; and as a consequence\neverything in the natural world that springs from the spiritual world\nis called a correspondent. It must be understood that the natural\nworld springs from and has permanent existence from the spiritual\nworld, precisely like an effect from its effecting cause. All that is\nspread out under the sun and that receives heat and light from the\nsun is what is called the natural world; and all things that derive\ntheir subsistence therefrom belong to that world. But the spiritual\nworld is heaven; and all things in the heavens belong to that world.\n\n\n90. Since man is both a heaven and a world in least form after the\nimage of the greatest (see above, n. 57), there is in him both a\nspiritual and a natural world. The interior things that belong to his\nmind, and that have relation to understanding and will, constitute\nhis spiritual world; while the exterior things that belong to his\nbody, and that have relation to its senses and activities, constitute\nhis natural world. Consequently, everything in his natural world\n(that is, in his body and its senses and activities), that has its\nexistence from his spiritual world (that is, from his mind and its\nunderstanding and will) is called a correspondent.\n\n\n91. From the human face it can be seen what correspondence is. In a\nface that has not been taught to dissemble, all the affections of the\nmind present themselves to view in a natural form, as in their type.\nThis is why the face is called the index of the mind; that is, it is\nman's spiritual world presented in his natural world. So, too, what\npertains to the understanding is presented in speech, and what\npertains to the will is presented in the movements of the body. So\nwhatever effects are produced in the body, whether in the face, in\nspeech, or in bodily movements, are called correspondences.\n\n\n92. All this shows also what the internal man is and what the\nexternal, namely, that the internal is what is called the spiritual\nman, and the external what is called the natural man; also that the\none is distinct from the other as heaven is from the world; also that\nall things that take place and come forth in the external or natural\nman take place and come forth from the internal or spiritual man.\n\n\n93. This much has been said about the correspondence of man's\ninternal or spiritual with his external or natural; now the\ncorrespondence of the whole heaven with everything pertaining to man\nshall be treated of.\n\n\n94. It has been shown that the entire heaven reflects a single man,\nand that it is in image a man and is therefore called the Greatest\nMan. It has also been shown that the angelic societies, of which\nheaven consists, are therefore arranged as the members, organs, and\nviscera are in man, that is, some are in the head, some in the\nbreast, some in the arms, and some in each of their particulars (see\nabove, n. 59-72); consequently the societies in any member there\ncorrespond to the like member in man; those in the head corresponding\nto the head in man, those in the breast to the breast in man, those\nin the arms to the arms in man; and so with all the rest. It is from\nthis correspondence that man has permanent existence, for from heaven\nalone does man have permanent existence.\n\n\n95. That heaven is divided into two kingdoms, one called the\ncelestial kingdom and the other the spiritual kingdom, may be seen\nabove in its own chapter. The celestial kingdom corresponds in\ngeneral to the heart and all things of the heart in the whole body,\nand the spiritual kingdom to the lungs and to all things of the lungs\nin the whole body. Likewise in man heart and lungs form two kingdoms,\nthe heart ruling there through the arteries and veins, and the lungs\nthrough the tendinous and motor fibers, both together in every\nexertion and movement. So in every man, in his spiritual world, which\nis called his spiritual man, there are two kingdoms, one of the will\nand the other of the understanding, the will ruling through\naffections for good, and the understanding through affections for\ntruth; and these kingdoms correspond to the kingdoms of the heart and\nof the lungs in the body. It is the same in the heavens; the\ncelestial kingdom is the voluntary part of heaven, and in it good of\nlove reigns; the spiritual kingdom is the intellectual part of\nheaven, and in it truth reigns. These are what correspond to the\nfunctions of the heart and lungs in man. It is on account of this\ncorrespondence that in the Word the \"heart\" signifies the will and\nalso good of love, and the \"breath\" of the lungs signifies the\nunderstanding and the truth of faith. For the same reason affections\nare ascribed to the heart, although they are neither in it nor from\nit.{1}\n\n  {Footnote 1} The correspondence of the heart and lungs with the\n  Greatest Man, which is heaven, from experience (n. 3883-3896),\n  The heart corresponds to those in the celestial kingdom, and\n  the lungs to those in the spiritual kingdom (n. 3885-3887).\n  There is in heaven a pulse like that of the heart, and a\n  respiration like that of the lungs but interior (n. 3884, 3885,\n  3887). There the pulse of the heart varies in conformity to\n  states of love, and the respiration in conformity to states of\n  charity and faith (n. 3886, 3887, 3889). In the Word the\n  \"heart\" means the will, and \"from the heart\" means from the\n  will (n. 2930, 7542, 8910, 9113, 10336). In the Word the\n  \"heart\" also signifies love, and \"from the heart\" means from\n  love (7542, 9050, 10336).\n\n\n96. The correspondence of the two kingdoms of heaven with the heart\nand lungs is the general correspondence of heaven with man. There is\na less general correspondence with each one of his members, organs,\nand viscera; and what this is shall also be explained. In the\nGreatest Man, which is heaven, those that are in the head excel all\nothers in every good, being in love, peace, innocence, wisdom,\nintelligence, and consequent joy and happiness. These flow into the\nhead of man and the things belonging to the head and corresponding\nthereto. In the Greatest Man, or heaven, those that are in the breast\nare in the good of charity and of faith, and these flow into the\nbreast of man and correspond to it. In the Greatest Man, or heaven,\nthose that are in the loins and the organs devoted to generation are\nin marriage love. Those in the feet are in the lowest good of heaven,\nwhich is called spiritual natural good. Those in the arms and hands\nare in the power of truth from good. Those that are in the eyes are\nin understanding; those in the ears are in attention and obedience;\nthose in the nostrils are in perception; those in the mouth and\ntongue are in the ability to converse from understanding and\nperception; those in the kidneys are in truths searching, separating,\nand correcting; those in the liver, pancreas, and spleen are in\nvarious purifications of good and truth; and so with the rest. All\nthese flow into the like things of man and correspond to them. This\ninflow of heaven is into the functions and uses of the bodily\nmembers; and the uses, since they are from the spiritual world, take\non a form by means of such things as are in the natural world, and\nthus present themselves in effect. From this is the correspondence.\n\n\n97. For the same reason these same members, organs, and viscera have\na like significance in the Word; for everything there has a meaning\nin accordance with correspondence. Thus the \"head\" signifies\nintelligence and wisdom; the \"breast\" charity; the \"loins\" marriage\nlove; the \"arms and hands\" power of truth; the \"feet\" what is\nnatural; the \"eyes\" understanding; the \"nostrils\" perception; the\n\"ears\" obedience, the \"kidneys\" the scrutiny of truth, and so on.{1}\nSo, too, in the common speech of man it is said of one who is\nintelligent and wise that he has a good head; of one who is\ncharitable that he is a bosom friend; of one who has clear perception\nthat he is keen scented; of one who is intelligent that he is sharp\nsighted; of one who is powerful that he is long handed; of one who\nexercises his will from love that it is done from the heart. These\nand many other expressions in the speech of men are from\ncorrespondence, for they are from the spiritual world, although man\nis ignorant of it.\n\n  {Footnote 1} In the Word the \"breast\" signifies charity (n.\n  3934, 10081, 10087). The \"loins\" and organs of generation\n  signify marriage love (n. 3021, 4280, 4462, 5050-5052). The\n  \"arms\" and \"hands\" signify the power of truth (n. 878, 3091,\n  4931-4937, 6947, 7205, 10019). The \"feet\" signify the natural\n  (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). The \"eye\"\n  signifies understanding (n. 2701, 4403-4421, 4523-4534, 6923,\n  9051, 10569). The \"nostrils\" signify perception (n. 3577, 4624,\n  4625, 4748, 5621, 8286, 10054, 10292). The \"ears\" signify\n  obedience (n. 2542, 3869, 4523, 4653, 5017, 7216, 8361, 8990,\n  9311, 9397, 10061). The \"kidneys\" signify the scrutiny and\n  correction of truth (n. 5380-5386, 10032).\n\n\n98. That there is such a correspondence of all things of heaven with\nall things of man has been made clear to me by much experience, by so\nmuch that I am as convinced of it as of any evident fact that admits\nof no doubt. But it is not necessary to describe all this experience\nhere; nor would it be permissible on account of its abundance. It may\nbe seen set forth in the Arcana Coelestia, where correspondences,\nrepresentations, the influx of the spiritual world into the natural\nworld, and the interaction between soul and body, are treated of.{1}\n\n  {Footnote 1} The correspondence of all the members of the body\n  with the Greatest Man, or heaven, in general and in particular,\n  from experience (n. 3021, 3624-3649, 3741-3750, 3883-3895,\n  4039-4054, 4218-4228, 4318-4331, 4403-4421, 4523-4533,\n  4622-4633, 4652-4660, 4791-4805, 4931-4953, 5050-5061,\n  5171-5189, 5377-5396, 5552-5573, 5711-5727, 10030). The influx\n  of the spiritual world into the natural world or of heaven into\n  the world, and the influx of the soul into all things of the\n  body, from experience (n. 6053-6058, 6189-6215, 6307-6326,\n  6466-6495, 6598-6626). The interaction between soul and body,\n  from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495,\n  6598-6626).\n\n\n99. But notwithstanding that all things of man's body correspond to\nall things of heaven, it is not in respect to his external form that\nman is an image of heaven, but in respect to his internal form; for\nman's interiors are what receive heaven, while his exteriors receive\nthe world. So far, therefore, as his interiors receive heaven man is\nin respect to them a heaven in least form, after the image of the\ngreatest. But so far as his interiors do not receive heaven he is not\na heaven and an image of the greatest, although his exteriors, which\nreceive the world, may be in a form in accordance with the order of\nthe world, and thus variously beautiful. For the source of outward\nbeauty which pertains to the body is in parents and formation in the\nwomb, and it is preserved afterwards by general influx from the\nworld. For this reason the form of one's natural man differs greatly\nfrom the form of his spiritual man. What the form of a man's spirit\nis I have been shown occasionally; and in some who were beautiful and\ncharming in appearance the spirit was seen to be so deformed, black\nand monstrous that it might be called an image of hell, not of\nheaven; while in others not beautiful there was a spirit beautifully\nformed, pure, and angelic. Moreover, the spirit of man appears after\ndeath such as it has been in the body while it lived therein in the\nworld.\n\n\n100. But correspondence applies far more widely than to man; for\nthere is a correspondence of the heavens with one another. To the\nthird or inmost heaven the second or middle heaven corresponds, and\nto the second or middle heaven the first or outmost heaven\ncorresponds, and this corresponds to the bodily forms in man called\nhis members, organs, and viscera. Thus it is the bodily part of man\nin which heaven finally terminates, and upon which it stands as upon\nits base. But this arcanum will be more fully unfolded elsewhere.\n\n\n101. Especially it must be understood that all correspondence with\nheaven is with the Lord's Divine Human, because heaven is from Him,\nand He is heaven, as has been shown in previous chapters. For if the\nDivine Human did not flow into all things of heaven, and in\naccordance with correspondences into all things of the world, no\nangel or man could exist. From this again it is evident why the Lord\nbecame Man and clothed His Divine from first to last with a Human. It\nwas because the Divine Human, from which heaven existed before the\nLord's coming, was no longer sufficient to sustain all things, for\nthe reason that man, who is the foundation of the heavens, had\nsubverted and destroyed order. What the Divine Human was before the\nLord's coming, and what the condition of heaven was at that time may\nbe seen in the extracts appended to the preceding chapter.\n\n\n102. Angels are amazed when they hear that there are men who\nattribute all things to nature and nothing to the Divine, and who\nalso believe that their body, into which so many wonders of heaven\nare gathered, is a product of nature. Still more are they amazed that\nthe rational part of man is believed to be from nature, when, if men\nwill but lift their minds a little, they can see that such effects\nare not from nature but from the Divine; and that nature has been\ncreated simply for clothing the spiritual and for presenting it in a\ncorrespondent form in the outmost of order. Such men they liken to\nowls, which see in darkness, but in light see nothing.\n\n\n\n103. XIII. THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE\nEARTH.\n\nWhat correspondence is has been told in the preceding chapter, and it\nhas there been shown that each thing and all things of the animal\nbody are correspondences. The next step is to show that all things of\nthe earth, and in general all things of the universe, are\ncorrespondences.\n\n\n104. All things of the earth are distinguished into three kinds,\ncalled kingdoms, namely, the animal kingdom, the vegetable kingdom,\nand the mineral kingdom. The things of the animal kingdom are\ncorrespondences in the first degree, because they live; the things of\nthe vegetable kingdom are correspondences in the second degree,\nbecause they merely grow; the things of the mineral kingdom are\ncorrespondences in the third degree, because they neither live nor\ngrow. Correspondences in the animal kingdom are living creatures of\nvarious kinds, both those that walk and creep on the ground and those\nthat fly in the air; these need not be specially named, as they are\nwell known. Correspondences in the vegetable kingdom are all things\nthat grow and abound in gardens, forests, fields, and meadows; these,\ntoo, need not be named, because they are well known. Correspondences\nin the mineral kingdom are metals more and less noble, stones\nprecious and not precious, earths of various kinds, and also the\nwaters. Besides these the things prepared from them by human activity\nfor use are correspondences, as foods of every kind, clothing,\ndwellings and other buildings, with many other things.\n\n\n105. Also the things above the earth, as the sun, moon, and stars,\nand those in the atmosphere, as clouds, mists, rain, lightning and\nthunder, are likewise correspondences. Things resulting from the\npresence and absence of the sun, as light and shade, heat and cold,\nare also correspondences, as well as those that follow in succession\ntherefrom, as the seasons of the year, spring, summer, autumn, and\nwinter; and the times of day, morning, noon, evening, and night.\n\n\n106. In a word, all things that have existence in nature, from the\nleast to the greatest thereof, are correspondences.{1} They are\ncorrespondences because the natural world with all things in it\nsprings forth and subsists from the spiritual world, and both worlds\nfrom the Divine. They are said to subsist also, because everything\nsubsists from that from which it springs forth, subsistence being a\npermanent springing forth; also because nothing can subsist from\nitself, but only from that which is prior to itself, thus from a\nFirst, and if separated from that it would utterly perish and vanish.\n\n  {Footnote 1} All things that are in the world and its three\n  kingdoms correspond to the heavenly things that are in heaven,\n  that is, the things in the natural world correspond to the\n  things in the spiritual world (n. 1632, 1881, 2758, 2760-2763,\n  2987-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366,\n  4939, 5116, 5377, 5428, 5477, 9280). By correspondences the\n  natural world is conjoined to the spiritual world (n. 8615).\n  For this reason all nature is a theatre representative of the\n  Lord's kingdom (n. 2758, 2999, 3000, 3483, 4938, 4939, 8848,\n  9280).\n\n\n107. Everything in nature that springs forth and subsists in\naccordance with Divine order is a correspondence. Divine order is\ncaused by the Divine good that flows forth from the Lord. It begins\nin Him, goes forth from Him through the heavens in succession into\nthe world, and is terminated there in outmosts; and everything there\nthat is in accordance with order is a correspondence. Everything\nthere is in accordance with order that is good and perfect for use,\nbecause everything good is good in the measure of its use; while its\nform has relation to truth, truth being the form of good. And for\nthis reason everything in the whole world and of the nature thereof\nthat is in Divine order has reference to good and truth.{1}\n\n  {Footnote 1} Everything in the universe, both in heaven and in\n  the world, that is in accordance with order, has reference to\n  good and truth (n. 2451, 3166, 4390, 4409, 5232, 7256, 10122);\n  and to the conjunction of these, in order to be anything (n.\n  10555).\n\n\n108. That all things in the world spring from the Divine, and are\nclothed with such things in nature as enable them to exist there and\nperform use, and thus to correspond, is clearly evident from the\nvarious things seen in both the animal and vegetable kingdoms. In\nboth there are things that any one who thinks interiorly can see to\nbe from heaven. For illustration a few things out of a countless\nnumber may be mentioned; and first some things from the animal\nkingdom. Many are aware what knowledge there is engrafted as it were\nin every animal. Bees know how to gather honey from flowers, to build\ncells out of wax in which to store their honey, and thus provide food\nfor themselves and their families, even for a coming winter. That a\nnew generation may be born their queen lays eggs, and the rest take\ncare of them and cover them. They live under a sort of government\nwhich all know by instinct. They preserve the working bees and cast\nout the drones, depriving them of their wings; besides other\nwonderful things implanted in them from heaven for the sake of their\nuse, their wax everywhere serving the human race for candles, their\nhoney for adding sweetness to food. [2] Again, what wonders do we see\nin worms, the meanest creatures in the animal kingdom! They know how\nto get food from the juice of the leaves suited to them, and\nafterward at the appointed time to invest themselves with a covering\nand enter as it were into a womb, and thus hatch offspring of their\nown kind. Some are first turned into nymphs and chrysalides, spinning\nthreads about themselves; and this travail being over they come forth\nclad with a different body, furnished with wings with which they fly\nin the air as in their heaven, and celebrate marriages and lay eggs\nand provide posterity for themselves. [3] Besides these special\ninstances all creatures in general that fly in the air know the\nproper food for their nourishment, not only what it is but where to\nfind it; they know how to build nests for themselves, one kind in one\nway and another kind in another way; how to lay their eggs in the\nnests, how to sit upon them, how to hatch their young and feed them,\nand to turn them out of their home when they are able to shift for\nthemselves. They know, too, their enemies that they must avoid and\ntheir friends with whom they may associate, and this from early\ninfancy; not to mention the wonders in the eggs themselves, in which\nall things lie ready in their order for the formation and nourishment\nof the chicks; besides numberless other things. [4] Who that thinks\nfrom any wisdom of reason will ever say that these instincts are from\nany other source than the spiritual world, which the natural serves\nin clothing what is from it with a body, or in presenting in effect\nwhat is spiritual in the cause? The beasts of the earth and the birds\nof the air are born into all this knowledge, while man, who is far\nsuperior to them, is not; for the reason that animals are in the\norder of their life, and have not been able to destroy what is in\nthem from the spiritual world, because they have no rational faculty.\nMan, on the other hand, whose thought is from the spiritual world,\nhaving perverted what is in him from that world by a life contrary to\norder, which his rational faculty has favored, must needs be born\ninto mere ignorance and afterwards be led back by Divine means into\nthe order of heaven.\n\n\n109. How the things in the vegetable kingdom correspond can be seen\nfrom many instances, as that little seeds grow into trees, put forth\nleaves, produce flowers, and then fruit, in which again they deposit\nseed, these things taking place in succession and existing together\nin an order so wonderful as to be indescribable in a few words.\nVolumes might be filled, and yet there would be still deeper arcana,\nrelating more closely to their uses, which science would be unable to\nexhaust. Since these things, too, are from the spiritual world, that\nis, from heaven, which is in the human form (as has been shown above\nin its own chapter), so all the particulars in this kingdom have a\ncertain relation to such things as are in man, as some in the learned\nworld know. That all things in this kingdom also are correspondences\nhas been made clear to me by much experience. Often when I have been\nin gardens and have been looking at the trees, fruits, flowers, and\nplants there, I have recognized their correspondences in heaven, and\nhave spoken with those with whom these were, and have been taught\nwhence and what they were.\n\n\n110. But at the present day no one can know the spiritual things in\nheaven to which the natural things in the world correspond except\nfrom heaven, since the knowledge of correspondences is now wholly\nlost. But the nature of the correspondence of spiritual things with\nnatural I shall be glad to illustrate by some examples. The animals\nof the earth correspond in general to affection, mild and useful\nanimals to good affections, fierce and useless ones to evil\naffections. In particular, cattle and their young correspond to the\naffections of the natural mind, sheep and lambs to the affections of\nthe spiritual mind; while birds correspond, according to their\nspecies, to the intellectual things of the natural or the spiritual\nmind.{1} For this reason various animals, as cattle and their young,\nrams, sheep, he-goats, and she-goats, he-lambs and she-lambs, also\npigeons and turtledoves, were devoted to a sacred use in the\nIsraelitish Church, which was a representative church, and sacrifices\nand burnt offerings were made of them. For they correspond in that\nuse to spiritual things, and in heaven these were understood in\naccordance with the correspondences. Moreover, animals according to\ntheir kinds and species, because they have life, are affections; and\nthe life of each one is solely from affection and in accordance with\naffection; consequently every animal has an innate knowledge that is\nin accord with its life's affection. Man is like an animal so far as\nhis natural man is concerned, and is therefore likened to animals in\ncommon speech; for example, if he is gentle he is called a sheep or\nlamb, if fierce a bear or wolf, if cunning a fox or serpent, and so\non.\n\n  {Footnote 1} From correspondence animals signify affections;\n  mild and useful animals good affections, fierce and useless\n  ones evil affections (n. 41, 45, 46, 142, 143, 246, 714, 716,\n  719, 2179, 2180, 3519, 9280); illustrated by experience from\n  the spiritual world (n. 3218, 5198, 9090). Influx of the\n  spiritual world into the lives of animals (n. 1633, 3646).\n  Cattle and their young from correspondence signify affections\n  of the natural mind (n. 2180, 2566, 9391, 10132, 10407). What\n  sheep signify (n. 4169, 4809); and lambs (n. 3994, 10132).\n  Flying creatures signify intellectual things (n. 40, 745, 776,\n  778, 866, 988, 991, 5149, 7441); with a difference according to\n  their genera and species, from experience in the spiritual\n  world (n. 3219).\n\n\n111. There is a like correspondence with things in the vegetable\nkingdom. In general, a garden corresponds to the intelligence and\nwisdom of heaven; and for this reason heaven is called the Garden of\nGod, and Paradise;{1} and men call it the heavenly paradise. Trees,\naccording to their species, correspond to the perceptions and\nknowledges of good and truth which are the source of intelligence and\nwisdom. For this reason the ancient people, who were acquainted with\ncorrespondences, held their sacred worship in groves;{2} and for the\nsame reason trees are so often mentioned in the Word, and heaven, the\nchurch, and man are compared to them; as the vine, the olive, the\ncedar, and others, and the good works done by men are compared to\nfruits. Also the food derived from trees, and more especially from\nthe grain harvests of the field, corresponds to affections for good\nand truth, because these affections feed the spiritual life, as the\nfood of the earth does the natural life;{3} and bread from grain, in\na general sense, because it is the food that specially sustains life,\nand because it stands for all food, corresponds to an affection for\nall good. It is on account of this correspondence that the Lord calls\nHimself the bread of life; and that loaves of bread had a holy use in\nthe Israelitish Church, being placed on the table in the tabernacle\nand called \"the bread of faces;\" also the Divine worship that was\nperformed by sacrifices and burnt offerings was called \"bread.\"\nMoreover, because of this correspondence the most holy act of worship\nin the Christian Church is the Holy Supper, in which bread is given,\nand wine.{4} From these few examples the nature of correspondence can\nbe seen.\n\n  {Footnote 1} From correspondence a garden and a paradise\n  signify intelligence and wisdom (n. 100, 108); from experience\n  (n. 3220). All things that have a correspondence have in the\n  Word the same significance (n. 2896, 2987, 2989, 2990, 2991,\n  3002, 3225).\n\n  {Footnote 2} Trees signify perceptions and knowledges (n. 103,\n  2163, 2682, 2722, 2972, 7692). For this reason the ancient\n  people held Divine worship in groves under trees according to\n  their correspondence (n. 2722, 4552). Influx of heaven into\n  subjects of the vegetable kingdom, as into trees and plants (n.\n  3648).\n\n  {Footnote 3} From correspondence foods signify such things as\n  nourish the spiritual life (n. 3114, 4459, 4792, 4976, 5147,\n  5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915,\n  6277, 8562, 9003).\n\n  {Footnote 4} Bread signifies every good that nourishes the\n  spiritual life of man (n. 2165, 2177, 3478, 3735, 3813, 4211,\n  4217, 4735, 4976, 9323, 9545, 10686). Such was the\n  signification of the loaves that were on the table in the\n  tabernacle (n. 3478, 9545). Sacrifices in general were called\n  bread (n. 2165). Bread includes all food (n. 2165). Thus it\n  signifies all heavenly and spiritual food (n. 276, 680, 2165,\n  2177, 3478, 6118, 8410).\n\n\n112. How conjunction of heaven with the world is effected by means of\ncorrespondences shall also be told in a few words. The Lord's kingdom\nis a kingdom of ends, which are uses; or what is the same thing, a\nkingdom of uses which are ends. For this reason the universe has been\nso created and formed by the Divine that uses may be every where\nclothed in such a way as to be presented in act, or in effect, first\nin heaven and afterwards in the world, thus by degrees and\nsuccessively, down to the outmost things of nature. Evidently, then,\nthe correspondence of natural things with spiritual things, or of the\nworld with heaven, is through uses, and uses are what conjoin; and\nthe form in which uses are clothed are correspondences and are\nconjunctions just to the extent that they are forms of uses. In the\nnature of the world in its threefold kingdom, all things that exist\nin accordance with order are forms of uses, or effects formed from\nuse for use, and this is why the things in nature are\ncorrespondences. But in the case of man, so far as he is in\naccordance with Divine order, that is, so far as he is in love to the\nLord and in charity towards the neighbor, are his acts uses in form,\nand correspondences, and through these he is conjoined to heaven. To\nlove the Lord and the neighbor means in general to perform uses.{1}\nFurthermore, it must be understood that man is the means by which the\nnatural world and the spiritual world are conjoined, that is, man is\nthe medium of conjunction, because in him there is a natural world\nand there is a spiritual world (see above, n. 57); consequently to\nthe extent that man is spiritual he is the medium of conjunction; but\nto the extent that a man is natural, and not spiritual, he is not a\nmedium of conjunction. Nevertheless, apart from this mediumship of\nman, a Divine influx into the world and into the things pertaining to\nman that are of the world goes on, but not into man's rational\nfaculty.\n\n  {Footnote 1} Every good has its delight as well as its quality\n  from use and in accordance with use; therefore such as the use\n  is, such is the good (n. 3049, 4984, 7038). Angelic life\n  consists in the goods of love and charity, that is, in\n  performing uses (n. 454). The Lord, and consequently the\n  angels, look only, in regard to man, to ends, which are uses\n  (n. 1317, 1645, 5854). The Lord's kingdom is a kingdom of uses\n  that is, of ends (n. 454, 696, 1103, 3645, 4054, 7038). Serving\n  the Lord is performing uses (n. 7038). Each thing and all\n  things in man have been formed for use (n. 3626, 4104, 5189\n  9297; also from use, that is, the use is prior to the organic\n  forms in man through which the use is performed, because use is\n  from the inflowing of the Lord through heaven (n. 4223, 4926).\n  Moreover man's interiors, which constitute his mind, when he\n  grows to maturity are formed from use and for use (n. 1964,\n  6815, 9297). Consequently man is such as are the uses with him\n  (n. 1568, 3570, 4054, 6571, 6935, 6938, 10284). Uses are the\n  ends for the sake of which (n. 3565, 4054, 4104, 6815). Use is\n  the first and the last, thus the all of man (n. 1964).\n\n\n113. As all things that are in accord with Divine order correspond to\nheaven, so all things contrary to Divine order correspond to hell.\nAll things that correspond to heaven have relation to good and truth;\nbut those that correspond to hell have relation to evil and falsity.\n\n\n114. Something shall now be said about the knowledge of\ncorrespondences and its use. It has been said above that the\nspiritual world, which is heaven, is conjoined with the natural world\nby means of correspondences; therefore by means of correspondences\ncommunication with heaven is granted to man. For the angels of heaven\ndo not think from natural things, as man does; but when man has\nacquired a knowledge of correspondences he is able, in respect to the\nthoughts of his mind, to be associated with the angels, and thus in\nrespect to his spiritual or internal man to be conjoined with them.\nThat there might be such a conjunction of heaven with man the Word\nwas written wholly by correspondences, each thing and all things in\nit being correspondent.{1} If man, therefore, had a knowledge of\ncorrespondences he would understand the spiritual sense of the Word,\nand from that it would be given him to know arcana of which he sees\nnothing in the sense of the letter. For there is a literal sense and\nthere is a spiritual sense in the Word, the literal sense made up of\nsuch things as are in the world, and the spiritual sense of such\nthings as are in heaven. And such a Word, in which everything down to\nthe least jot is a correspondence, was given to men because the\nconjunction of heaven with the world is effected by means of\ncorrespondences.{2}\n\n  {Footnote 1} The Word was written wholly by correspondences (n.\n  8615). By means, of the Word man has conjunction with heaven\n  (n. 2899, 6943, 9396, 9400, 9401, 10375, 10452).\n\n  {Footnote 2} Concerning the spiritual sense of the Word see the\n  little work on The White Horse referred to in the Apocalypse.\n\n\n115. I have been taught from heaven that the most ancient men on our\nearth, who were celestial men, thought from correspondences\nthemselves, the natural things of the world before their eyes serving\nthem as means of thinking in this way; and that they could be in\nfellowship with angels and talk with them because they so thought,\nand that thus through them heaven was conjoined to the world. For\nthis reason that period was called the Golden Age, of which it is\nsaid by ancient writers that the inhabitants of heaven dwelt with men\nand associated with them as friends with friends. But after this\nthere followed a period when men thought, not from correspondences\nthemselves, but from a knowledge of correspondences, and there was\nthen also a conjunction of heaven with man, but less intimate. This\nperiod was called the Silver Age. After this there followed men who\nhad a knowledge of correspondences but did not think from that\nknowledge, because they were in natural good, and not, like those\nbefore them in spiritual good. This period was called the Copper Age.\nAfter this man gradually became external, and finally corporeal, and\nthen the knowledge of correspondences was wholly lost, and with it a\nknowledge of heaven and of the many things pertaining to heaven. It\nwas from correspondence that these ages were named from gold, silver,\nand copper,{1} and for the reason that from correspondence gold\nsignifies celestial good in which were the most ancient people,\nsilver spiritual good in which were the ancient people that followed,\nand copper natural good in which were the next posterity; while iron,\nfrom which the last age takes its name, signifies hard truth apart\nfrom good.\n\n  {Footnote 1} Gold from correspondence signifies celestial good\n  (n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881).\n  Silver signifies spiritual good, that is, truth from a\n  celestial origin (n. 1551, 1552, 2954, 5658). Copper signifies\n  natural good (n. 425, 1551). Iron signifies truth in the\n  outmost of order (n. 425, 426).\n\n\n\n116. XIV. THE SUN IN HEAVEN.\n\nIn heaven neither the sun of the world, nor anything from that sun,\nis seen, because it is wholly natural. For nature has its beginning\nfrom that sun, and whatever is produced by means of it is called\nnatural. But the spiritual, to which heaven belongs, is above nature\nand wholly distinct from what is natural; and there is no\ncommunication between the two except by correspondences. What the\ndistinction between them is may be understood from what has been\nalready said about degrees (n. 38), and what the communication is\nfrom what has been said in the two preceding chapters about\ncorrespondences.\n\n\n117. Although the sun of the world is not seen in heaven, nor\nanything from that sun, there is nevertheless a sun there, and light\nand heat, and all things that are in the world, with innumerable\nothers, but not from a like origin; since the things in heaven are\nspiritual, and those in the world are natural. The sun of heaven is\nthe Lord; the light there is the Divine truth and the heat the Divine\ngood that go forth from the Lord as a sun. From this origin are all\nthings that spring forth and are seen in the heavens. This light and\nheat and things existing therefrom in heaven will be treated of in\nthe following chapters; in this chapter we will speak only of the sun\nthere. In heaven the Lord is seen as a sun, for the reason that He is\nDivine love, from which all spiritual things, and by means of the sun\nof the world all natural things, have their existence. That love is\nwhat shines as a sun.\n\n\n118. That the Lord is actually seen in heaven as a sun I have not\nonly been told by angels, but it has occasionally been granted me to\nsee it; and therefore what I have heard and seen respecting the Lord\nas a sun I shall be glad to tell in a few words. The Lord is seen as\na sun, not in heaven, but high above the heavens; and not directly\noverhead or in the zenith, but before the faces of the angels at a\nmiddle height. He is seen at a considerable distance, in two places,\none before the right eye and the other before the left eye. Before\nthe right eye He is seen exactly like a sun, as it were, with a glow\nand size like that of the sun of the world. But before the left eye\nHe is not seen as a sun, but as a moon, glowing white like the moon\nof our earth, and of like size, but more brilliant, and surrounded\nwith many little moons, as it were, each of them of similar whiteness\nand splendor. The Lord is seen so differently in two places because\nevery person sees the Lord in accordance with the quality of his\nreception of the Lord, thus He is seen in one way by those that\nreceive Him with the good of love, and in another by those that\nreceive Him with the good of faith. Those that receive Him with the\ngood of love see Him as a sun, fiery and flaming, in accordance with\ntheir reception of Him; these are in His celestial kingdom; while\nthose that receive Him with the good of faith see Him as a moon,\nwhite and brilliant in accordance with their reception of Him, and\nthese are in His spiritual kingdom.{1} This is so because good of\nlove corresponds to fire; therefore in the spiritual sense fire is\nlove; and the good of faith corresponds to light, and in the\nspiritual sense light is faith.{2} And the Lord appears before the\neyes because the interiors, which belong to the mind, see through the\neyes, from good of love through the right eye, and from good of faith\nthrough the left eye;{3} since with angels and also with men all\nthings at the right correspond to good from which truth is derived,\nand all at the left to truth that is from good.{4} Good of faith is\nin its essence truth from good.\n\n  {Footnote 1} The Lord is seen in heaven as a sun, and is the\n  sun of heaven (n. 1053, 3636, 3643, 4060). The Lord is seen as\n  a sun by those who are in His celestial kingdom, where love to\n  Him reigns, and as a moon by those who are in His spiritual\n  kingdom, where charity to the neighbor and faith reign (n.\n  1521, 1529-1531, 1837, 4696). The Lord is seen as a sun at a\n  middle height before the right eye, and an a moon before the\n  left eye (n. 1053, 1521, 1529-1531, 3636, 3643, 4321, 5097,\n  7078, 7083, 7173, 7270, 8812, 10809). The Lord is seen as a sun\n  and as a moon (n. 1531, 7173). The Lord's Divine Itself is far\n  above His Divine in heaven (n. 7270, 8760).\n\n  {Footnote 2} \"Fire\" in the Word signifies love, both in a good\n  sense and in a bad sense (n. 934, 4906, 5215). Holy or heavenly\n  fire signifies the Divine Love (n. 934, 6314, 6832). Infernal\n  fire signifies love of self and of the world and every lust of\n  those loves (n. 1861, 5071, 6314, 6832, 7575, 10747). Love is\n  the fire of life and life itself is really from it (n. 4906,\n  5071, 6032, 6314). \"Light\" signifies the truth of faith (n.\n  3195, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684).\n\n  {Footnote 3} The sight of the left eye corresponds to truths of\n  faith, and the sight of the right eye to their goods (n. 4410,\n  6923).\n\n  {Footnote 4} The things on man's right have relation to good\n  from which is truth, and those on his left to truth from good\n  (n. 9495, 9604).\n\n\n119. This is why in the Word the Lord in respect to love is likened\nto the sun, and in respect to faith to the moon; also that the \"sun\"\nsignifies love from the Lord to the Lord, and the \"moon\" signifies\nfaith from the Lord in the Lord, as in the following passages:\n\n     The light of the moon shall be as the light of the sun,\n     and the light of the sun shall be sevenfold, as the light\n     of seven days (Isa. 30:26).\n\n     And when I shall extinguish thee I will cover the heavens\n     and make the stars thereof dark; I will cover the sun with\n     a cloud, and the moon shall not make her light to shine.\n     All luminaries of light in the heavens will I make dark\n     over thee, and I will set darkness upon thy land (Ezek.\n     32:7, 8).\n\n     I will darken the sun in his going forth, and the moon\n     shall not make her light to shine (Isa. 13:10)\n\n     The sun and the moon shall be darkened, and the stars\n     shall withdraw their shining. The sun shall be turned into\n     darkness and the moon into blood (Joel 2:2, 10, 31; 3:16).\n\n     The sun became black as sackcloth and hair, and the moon\n     became as blood, and the stars fell unto the earth (Apoc.\n     6:12, 13).\n\n     Immediately after the affliction of those days the sun\n     shall be darkened, and the moon shall not give her light,\n     and the stars shall fall from heaven (Matt. 24:29).\n\nAnd elsewhere. In these passages the \"sun\" signifies love, and the\n\"moon\" faith, and the \"stars\" knowledges of good and truth.{1} These\nare said to be darkened, to lose their light, and to fall from\nheaven, when they are no more. That the Lord is seen as a sun in\nheaven is evident also from His appearance when transfigured before\nPeter, James, and John,\n\n     That His face did shine as the sun (Matt. 17:2).\n\nThese disciples thus saw the Lord when they were withdrawn from the\nbody, and were in the light of heaven. It was because of this\ncorrespondence that the ancient people, with whom was a\nrepresentative church, turned the face to the sun in the east when\nthey were in Divine worship; and for the same reason they gave to\ntheir temples an eastern aspect.\n\n  {Footnote 1} \"Stars\" and \"constellations\" in the Word signify\n  knowledges of good and truth (n. 2495, 2849, 4697).\n\n\n120. How great the Divine love is and what it is can be seen by\ncomparison with the sun of the world, that it is most ardent, if you\nwill believe it, much more ardent than that sun. For this reason the\nLord as a sun does not flow without mediums into the heavens, but the\nardor of His love is gradually tempered on the way. These temperings\nappear as radiant belts about the sun; furthermore, the angels are\nveiled with a thin adapting cloud to prevent their being harmed by\nthe influx.{1} For this reason the heavens are more or less near in\naccordance with reception. As the higher heavens are in good of love\nthey are nearest to the Lord as the sun; and as the lower heavens are\nin good of faith they are farther away from Him. But those that are\nin no good, like those in hell, are farthest away, at different\ndistances in accordance with their opposition to good.{2}\n\n  {Footnote 1} What the Lord's Divine love is, and how great it\n  is, illustrated by comparison with the fire of this world's sun\n  (n. 6834, 6849, 8644). The Lord's Divine love is love toward\n  the whole human race to save it (n. 1820, 1865, 2253, 6872).\n  The love that first goes forth from the fire of the Lord's love\n  does not enter heaven, but is seen as radiant belts about the\n  sun (n. 7270). The angels are veiled with a corresponding thin\n  cloud, to prevent their being harmed by the glow of burning\n  love (n. 6849).\n\n  {Footnote 2} The Lord's presence with the angels is in\n  proportion to their reception of good of love and faith from\n  Him (n. 904, 4198, 4320, 6280, 6832, 7042, 8819, 9680, 9682,\n  9683, 10106, 10811). The Lord appears to each one in accordance\n  with what he is (n. 1861, 3235, 4198, 4206). The hells are at a\n  distance from the heavens because they cannot bear the presence\n  of Divine love from the Lord (n. 4299, 7519, 7738, 7989, 8137,\n  8265, 9327). For this reason the hells are very far away from\n  the heavens, and this is the \"great gulf\" (n. 9346, 10187).\n\n\n121. When, however, the Lord appears in heaven, which often occurs,\nHe does not appear encompassed with a sun, but in the form of an\nangel, yet distinguished from angels by the Divine shining through\nfrom His face, since He is not there in person, for in person the\nLord is constantly encompassed by the sun, but He is present by look.\nFor it is a common occurrence in heaven for persons to appear to be\npresent in a place where their look is fixed or is terminated, even\nwhen this place is far away from where they really are. This presence\nis called the presence of internal sight, which will be treated of\nfurther on. I have also seen the Lord out of the sun in an angelic\nform, at a height a little below the sun; also near by in a like\nform, with shining face, and once in the midst of angels as a\nflame-like radiance.\n\n\n122. To the angels the sun of the world appears like a dense darkness\nopposite to the sun of heaven, and the moon like a darkness opposite\nto the moon of heaven, and this constantly; and for the reason that\nthe world's fieriness corresponds to the love of self, and the light\nfrom it corresponds to what is false from that love; and the love of\nself is the direct opposite of the Divine love; and what is false\nfrom that love is the direct opposite of the Divine truth; and the\nopposite of the Divine love and the Divine truth is to the angels\nthick darkness. Therefore, in the Word, to worship the sun and moon\nof this world and bow down to them, signifies to love self and the\nfalsities that spring from the love of self, and it is said that such\nwould be cut off. (Deut. 4:19; 16:3-5; Jer. 8:1, 2; Ezek. 8:15, 16,\n18; Apoc. 16:8; Matt. 13:6).{1}\n\n  {Footnote 1} The sun of the world is not seen by the angels,\n  but in its place something dark behind, opposite to the sun of\n  heaven or the Lord (n. 7078, 9755). In the opposite sense the\n  sun signifies the love of self (n. 2441); and in this sense \"to\n  worship the sun\" signifies to worship what is contrary to\n  heavenly love or to the Lord (n. 2441, 10584). To those in the\n  hells the sun of heaven is thick darkness (n. 2441).\n\n\n123. As it is from the Divine love that is in and from Him that the\nLord appears in heaven like a sun, so all in the heavens are turned\nconstantly to Him those in the celestial kingdom to Him as a sun and\nthose in the spiritual kingdom to Him as a moon. But those that are\nin hell turn themselves to an opposite darkness and dense darkness,\nthat is, they turn backwards, away from the Lord; and for the reason\nthat all in the hells are in love of self and the world, thus\nantagonistic to the Lord. Those who turn themselves to the dense\ndarkness that is in the place where this world's sun is are in the\nhells behind, and are called genii; while those that turn themselves\nto the darkness that is in the place of the moon are in the hells\nmore in front, and are called spirits. This is why those in the hells\nare said to be in darkness, and those in the heavens in light,\n\"darkness\" signifying falsity from evil, and \"light\" truth from good.\nThey so turn themselves because all in the other life look towards\nwhat rules in their interiors, thus to their loves; and with angels\nand spirits the interiors determine the face; and in the spiritual\nworld quarters are not fixed, as in the natural world, but are\ndetermined by the face. In respect to his spirit man turns himself in\nlike manner as a spirit does, backwards from the Lord if he is in\nlove of self and the world, and towards the Lord if he is in love to\nthe Lord and the neighbor. But of this man is ignorant, because he is\nin the natural world where quarters are determined by the rising and\nsetting of the sun. But as this cannot be easily comprehended by men\nit will be elucidated hereafter when Quarters, Space, and Time in\nHeaven are treated of.\n\n\n124. Because the Lord is the sun of heaven and everything that is\nfrom Him looks to Him, He is also the common center, the source of\nall direction and determination.{1} So, too, all things beneath are\nin His presence and under His auspices, both in the heavens and on\nthe earths.\n\n  {Footnote 1} The Lord is the common center to which all things\n  of heaven turn (n. 3633, 3641).\n\n\n125. From all this what has been said and shown in previous chapters\nabout the Lord may now be seen in clearer light, namely:\n\n     That He is the God of heaven (n. 2-6).\n\n     That it is His Divine that makes heaven (n. 7-12).\n\n     That the Lord's Divine in heaven is love to Him and\n     charity towards the neighbor (n. 13-19).\n\n     That there is a correspondence of all things of the world\n     with heaven, and through heaven with the Lord (n. 87-115).\n\n     Also that the sun and moon of the world are\n     correspondences (n. 105).\n\n\n\n126. XV. LIGHT AND HEAT IN HEAVEN.\n\nThat there is light in the heavens those who think from nature alone\ncannot comprehend; and yet such is the light in the heavens that it\nexceeds by many degrees the noon-day light of the world. That light I\nhave often seen, even during the evening and night. At first I\nwondered when I heard the angels say that the light of this world is\nlittle more than a shadow in comparison with the light of heaven; but\nhaving seen it I can testify that it is so. The brightness and\nsplendor of the light of heaven are such as cannot be described. All\nthings that I have seen in the heavens have been seen in that light,\nthus more clearly and distinctly than things in this world.\n\n\n127. The light of heaven is not a natural light, like the light of\nthe world, but a spiritual light, because it is from the Lord as a\nsun, and that sun is the Divine love (as has been shown in the\nforegoing chapter). That which goes forth from the Lord as a sun is\ncalled in the heavens Divine truth, but in its essence it is Divine\ngood united to Divine truth. From this the angels have light and\nheat, light from Divine truth, and heat from Divine good. As the\nlight of heaven, and the heat also, are from such a source, it is\nevident that they are spiritual and not natural.{1}\n\n  {Footnote 1} All light in the heavens is from the Lord as a sun\n  (n. 1053, 1521, 3195, 3341, 3636, 3643, 4415, 9548, 9684,\n  10809). The Divine truth that goes forth from the Lord appears\n  in heaven as light, and furnishes all the light of heaven (n.\n  3195, 3222, 3223, 5400, 8644, 9399, 9548, 9684).\n\n\n128. The Divine truth is light to the angels because the angels are\nspiritual and not natural. Spiritual beings see from their sun, and\nnatural beings from theirs. It is from Divine truth that angels have\nunderstanding, and their understanding is their inner sight, which\nflows into and produces their outer sight; therefore in heaven\nwhatever is seen from the Lord as the sun is seen in light.{1} This\nbeing the source of light in heaven the light is varied there in\naccordance with the reception of Divine truth from the Lord; or what\nis the same, in accordance with the intelligence and wisdom in which\nthe angels are, thus differently in the celestial kingdom and in the\nspiritual kingdom, and differently in each society. In the celestial\nkingdom the light appears flaming because the angels there receive\nlight from the Lord as a sun; but in the spiritual kingdom the light\nis shining white, because the angels there receive light from the\nLord as a moon (see above, n. 118). So, too, the light differs in\ndifferent societies, and again in each society, those that are at the\ncenter being in greater light and those in the circumference in less\nlight (see n. 43). In a word, the angels have light in the same\ndegree in which they are recipients of Divine truth, that is, are in\nintelligence and wisdom from the Lord;{2} and this is why the angels\nof heaven are called angels of light.\n\n  {Footnote 1} The light of heaven illumines both the sight and\n  the understanding of angels and spirits (n. 2776, 3138).\n\n  {Footnote 2} The light in heaven is in harmony with the\n  intelligence and wisdom of the angels (n. 1524, 1529, 1530,\n  3339). Differences of light in the heavens are as many as there\n  are angelic societies; and as there are in the heavens endless\n  varieties of good and truth, so are there of wisdom and\n  intelligence (n. 684, 690, 3241, 3744, 3745, 4414, 5598, 7236,\n  7833, 7836).\n\n\n129. As the Lord in the heavens is Divine truth, and the Divine truth\nthere is light, so in the Word He is called Light, likewise all truth\nis from Him, as in the following passages:\n\n     Jesus said, I am the light of the world; he that followeth\n     Me shall not walk in darkness, but shall have the light of\n     life (John 8:12).\n\n     As long as I am in the world I am the light of the world\n     (John 9:5).\n\n     Jesus said, Yet a little while is the light with you. Walk\n     while ye have the light, lest darkness overtake you. While\n     ye have the light believe in the light, that ye may be\n     sons of light. I have come a light into the world, that\n     whosoever believeth in Me may not abide in darkness (John\n     12:35, 36, 46).\n\n     Light has come into the world, but men have loved the\n     darkness rather than the light (John 3:19).\n\nJohn says of the Lord:\n\n     This is the true light which lighteneth every man (John\n     1:9).\n\n     The people that sit in darkness have seen a great light,\n     and to them that were sitting in the shadow of death light\n     is sprung up (Matt. 4:16).\n\n     I will give thee for a covenant of the people, for a light\n     of the Gentiles (Isa. 13:6).\n\n     I have established Thee for a light of the Gentiles that\n     Thou mayest be My salvation unto the end of the earth\n     (Isa. 19:6).\n\n     The nations of them that are saved shall walk in His light\n     (Apoc. 21:24).\n\n     Send out Thy light and Thy truth; let them lead me (Psalm\n     43:3).\n\nIn these and other passages the Lord is called light from Divine\ntruth, which is from Him; and the truth itself is likewise called\nlight. As light in the heavens is from the Lord as a sun, so when He\nwas transfigured before Peter, James, and John:\n\n     His face did shine as the sun, and His raiment was white\n     as the light (Matt. 17:2).\n\n     And His garments became shining, exceeding white as snow,\n     so as no fuller on earth can whiten them (Mark 9:3; Matt.\n     17:2).\n\nThe Lord's garments had this appearance because they represented\nDivine truth which is from Him in the heavens, \"garments\" also in the\nWord signifying truths,{1} consequently it is said in David:\n\n     O Jehovah, Thou coverest Thyself with light as with a\n     garment (Psalm 104:2).\n\n  {Footnote 1} In the Word \"garments\" signify truths, because\n  truths clothe good (n. 1073, 2576, 5248, 5319, 5954, 9216,\n  9952, 10536). The Lord's garments when He was transfigured\n  signified Divine truth going forth from His Divine love (n.\n  9212, 9216).\n\n\n130. That light in the heavens is spiritual and that this light is\nDivine truth may be inferred also from the fact that men as well as\nangels have spiritual light, and have enlightenment from that light\nso far as they are in intelligence and wisdom from Divine truth.\nMan's spiritual light is the light of his understanding, and the\nobjects of that light are truths, which he arranges analytically into\ngroups, forms into reason, and from them draws conclusions in\nseries.{1} The natural man does not know that the light from which\nthe understanding sees such things is a real light, for he neither\nsees it with his eyes nor perceives it by thought. And yet there are\nmany who recognize this light, and distinguish it from the natural\nlight in which those are who think naturally and not spiritually.\nThose think naturally who take account of the world only, and\nattribute all things to nature; while those think spiritually who\ntake account of heaven and attribute all things to the Divine. It has\noften been granted me to perceive and also to see that there is a\ntrue light that enlightens the mind, wholly distinct from the light\nthat is called natural light [lumen]. I have been raised up\ninteriorly into that light by degrees; and as I was raised up my\nunderstanding became so enlightened as to enable me to perceive what\nI did not perceive before, and finally such things as I could not\neven comprehend by thought from natural light. Sometimes I felt\nindignant that I could not comprehend these things when they were so\nclearly and plainly perceived in the light of heaven.{2} Because\nthere is a light that belongs to the understanding, the same things\nare said of it as of the eye, as that it sees and is in light when it\nperceives, and is in obscurity and shade when it does not perceive,\nand so on.\n\n  {Footnote 1} Man is rational because his understanding is\n  illumined by the light of heaven (n. 1524, 3138, 3167, 4408,\n  6608, 8707, 9128, 9399, 10569). The understanding is\n  enlightened because it is a recipient of truth (n. 6222, 6608,\n  10659). The understanding is enlightened to the extent that man\n  receives truth in good from the lord (n. 3619). The\n  understanding is such as are the truths from good by which it\n  is formed (n. 10064). The understanding has light from heaven,\n  as the sight has light from the world (n. 1524, 5114, 6608,\n  9128). The light of heaven from the Lord is always present with\n  man, but it flows in only in the degree that man is in truth\n  from good (n. 4060, 4214).\n\n  {Footnote 2} When man is raised up from the sensual he comes\n  into a milder light, and at length into heavenly light (n.\n  6313, 6315, 9407). When man is raised up into intelligence\n  there is an actual elevation into the light of heaven (n.\n  3190). How great a light was perceived when I was withdrawn\n  from worldly ideas (n. 1526, 6608).\n\n\n131. As the light of heaven is Divine truth, that light is also\nDivine wisdom and intelligence; therefore to be raised up into the\nlight of heaven means the same as to be raised up into intelligence\nand wisdom and enlightened. For this reason the angels have light in\njust the same degree as they have intelligence and wisdom. Because\nthe light of heaven is Divine wisdom, in that light the character of\neveryone is recognized. The interiors of everyone lie open to view in\nhis face just as they are, with not the least thing hidden. And\ninterior angels love to have all things that pertain to them lying\nopen, since they will nothing but good. It is otherwise with those\nbeneath heaven, who do not will what is good, and for that reason\nfear greatly to be seen in the light of heaven. And wonderful to\ntell, while those in hell appear to one another as men, in the light\nof heaven they appear as monsters, with a horrid face and body, the\nexact form of their own evil.{1} In respect to his spirit man\nappears, when seen by angels, in a like way; if good as a man,\nbeautiful in accord with his good; if evil as a monster, ugly in\naccord with his evil. From this it is clear that in the light of\nheaven all things are made manifest, and for the reason that the\nlight of heaven is Divine truth.\n\n  {Footnote 1} Those in the hells, in their own light, which is\n  like the light from burning coals, appear to themselves as men\n  but in the light of heaven they appear as monsters (n. 4531,\n  4533, 4674, 5057, 5058, 6605, 6626).\n\n\n132. As Divine truth is light in the heavens, so all truths wherever\nthey are, whether within an angel or outside of him, or whether\nwithin the heavens or outside of them, emit light. Nevertheless,\ntruths outside of the heavens do not shine as truths within the\nheavens do. Truths outside of the heavens shine coldly, like\nsomething snowy, without heat, because they do not draw their essence\nfrom good, as truths within the heavens do; therefore that cold light\nvanishes as soon as the light of heaven falls on it, and if there is\nevil underneath it it is turned into darkness. This I have\noccasionally seen, with many other noteworthy things about the\nshining of truth, which must be omitted here.\n\n\n133. Something shall now be said about the heat of heaven. That heat\nin its essence is love. It goes forth from the Lord as a sun, which\nis Divine love in the Lord and from the Lord, as has been shown in\nthe preceding chapter. It is evident, therefore, that the heat of\nheaven, like the light of heaven, is spiritual, because from the same\nsource.{1} There are two things that go forth from the Lord as a sun,\nDivine truth and Divine good; Divine truth is manifested in the\nheavens as light, and Divine good as heat; and yet Divine truth and\nDivine good are so united that they are not two, but one.\nNevertheless, with angels they are separate, for there are angels\nthat receive more of Divine good than of Divine truth, and there are\nthose that receive more of Divine truth than of Divine good. Those\nwho receive more of Divine good are in the Lord's celestial kingdom,\nand those who receive more of Divine truth are in His spiritual\nkingdom. Those that receive both in a like degree are the most\nperfect angels.\n\n  {Footnote 1} There are two sources of heat and also two sources\n  of light, the sun of the world and the sun of heaven (n. 3338,\n  5215, 7324). Heat from the Lord as a sun is affection of love\n  (n. 3636, 3643). Therefore spiritual heat in its essence is\n  love (n. 2146, 3338, 3339, 6314).\n\n\n134. The heat of heaven, like the light of heaven, is everywhere\ndifferent. It is different in the celestial kingdom from what it is\nin the spiritual kingdom, and it is different in each society\ntherein. It differs both in degree and in quality. It is more intense\nand more pure in the Lord's celestial kingdom, because the angels\nthere receive more of Divine good; and it is less intense and pure in\nHis spiritual kingdom, because the angels there receive more of\nDivine truth. Also in each society the heat differs in accordance\nwith reception. There is heat in the hells, but it is unclean\nheat.{1} The heat in heaven is what is meant by holy and heavenly\nfire, and the heat of hell by profane and infernal fire. Both mean\nlove--heavenly fire meaning love to the Lord and love to the\nneighbor and every affection of those loves, and infernal fire\nmeaning love of self and love of the world and every lust of those\nloves. That love is heat from a spiritual source is shown from one's\ngrowing warm with love; for in accordance with the strength and\nnature of his love a man is inflamed and grows warm; and the heat of\nhis love is made manifest when it is opposed. From this also it is\ncustomary to speak of being inflamed, growing hot, burning, boiling,\nbeing on fire, both in regard to the affections of the love of good\nand the lusts of the love of evil.\n\n  {Footnote 1} There is heat in the hells, but it is unclean (n.\n  1773, 2757, 3340). The odor from it is like the odor from dung\n  and excrement in the world and in the worst hells like the odor\n  of dead bodies (n. 814, 815, 817, 819, 820, 943, 944, 5394).\n\n\n135. Love going forth from the Lord as a sun is felt in heaven as\nheat, because the interiors of the angels are in a state of love from\nthe Divine good that is from the Lord; and in consequence their\nexteriors which grow warm therefrom are in a state of heat. For this\nreason heat and love so correspond to each other in heaven that\neveryone there is in heat such as his love is, according to what has\nbeen said just above. This world's heat does not enter heaven at all,\nbecause it is too gross, and is natural, and not spiritual; but with\nmen it is otherwise, because they are in both the spiritual world and\nthe natural world. As to their spirits they grow warm in exact\naccordance with their loves; but as to the body they grow warm both\nfrom the heat of their spirit and from the heat of the world. The\nformer flows into the latter, because they correspond. The nature of\nthe correspondence of the two kinds of heat can be seen from animal\nlife, in that the love of animals-the chief of which is the love of\npropagating offspring of their kind-bursts forth and becomes active\nin accordance with the presence and influence of heat from the sun of\nthe world, which is the heat of the spring and the summer seasons.\nThose who believe that the world's heat flows in and excites these\nloves are greatly mistaken, for there can be no influx from the\nnatural into the spiritual, but only from the spiritual into the\nnatural. This influx is of Divine order, but the other would be\ncontrary to Divine order.{1}\n\n  {Footnote 1} There is spiritual influx, but not physical, that\n  is, there is influx from the spiritual world into the natural,\n  but not from the natural world into the spiritual (n. 3219,\n  5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110, 9111).\n\n\n136. Angels, like men, have understanding and will. The light of\nheaven constitutes the life of their understanding, because that\nlight is Divine truth and Divine wisdom therefrom; and the heat of\nheaven constitutes the life of their will, because that heat is\nDivine good and Divine love therefrom. The veriest life of the angels\nis from heat, and from light only so far as heat is in it. That life\nis from heat is shown by the fact that when heat is taken away life\nperishes. The same is true of faith without love or of truth without\ngood; since the truth that is called truth of faith is light, and the\ngood that is called good of love is heat. {1} This is more clearly\nshown by the heat and light of the world, to which the heat and light\nof heaven correspond. By the world's heat when conjoined with light,\nas in spring and summer, all things on the earth are quickened and\ngrow, but by light separate from heat nothing is quickened or grows,\nbut everything lies torpid and dies. They are not conjoined in\nwinter, when heat is absent though light remains. From this\ncorrespondence heaven is called paradise, since truth is there joined\nwith good, or faith with love, as light is with heat in springtime on\nthe earth. All this makes more clear the truth set forth in its own\nchapter (n. 13-19), that the Divine of the Lord in Heaven is love to\nHim and charity towards the neighbor.\n\n  {Footnote 1} Truths apart from good are not in themselves\n  truths because they have no life; for truths have all their\n  life from good (n. 9603). Thus truths apart from good are like\n  a body without a soul (n. 3180, 9154). Truths apart from good\n  are not accepted by the Lord (n. 4368). What truth apart from\n  good, that is, what faith apart from love is, and what truth\n  from good or faith from love is (n. 1949-1951, 1964, 5830,\n  5951). It amounts to the same thing whether you say truth or\n  faith, or whether you say good or love, since truth is of faith\n  and good is of love (n. 2839, 4352, 4353, 4997, 7178, 7623,\n  7624, 10367).\n\n\n137. It is said in John:\n\n     In the beginning was the Word, and the Word was with God,\n     and God was the Word. All things were made through Him,\n     and without Him was not any thing made that hath been\n     made. In Him was life, and the life was the light of men.\n     He was in the world, and the world was made through Him.\n     And the Word became flesh and dwelt among us, and we\n     beheld His glory (1:1-14).\n\nEvidently the Lord is here meant by \"the Word,\" for it is said that\n\"the Word became flesh.\" But what is specifically meant by \"the Word\"\nis not known and shall therefore be explained. Here \"the Word\" means\nthe Divine truth which is in the Lord and from the Lord;{1} and this\nis why it is also called \"the Light,\" which is the Divine truth, as\nhas been already shown in this chapter. That it was by means of\nDivine truth that all things were created and made shall now be\nexplained. [2] In heaven Divine truth has all power, and apart from\nit there is no power whatever.{2} From the Divine truth angels are\ncalled powers, and are powers to the extent that they are recipients\nor receptacles of it. By means of it they prevail over the hells and\nover all that oppose them. A thousand enemies there cannot stand\nagainst a single ray of the light of heaven, which is Divine truth.\nAs angels are angels by their reception of Divine truth it follows\nthat the entire heaven is from no other source, since heaven consists\nof angels. [3] That there is such power in Divine truth those cannot\nbelieve that have no other idea of truth than that it is thought or\nspeech, which has in it no power except as others do it from\nobedience. But Divine truth has power in itself, and such power that\nby means of it heaven was created and the world with all things\ntherein. That there is such power in Divine truth may be shown by two\ncomparisons-by the power of truth and good in man, and by the power\nof light and heat from the sun in the world. By the power of good and\ntruth in man, in that everything that a man does he does from his\nunderstanding and will-from his will by means of good and from his\nunderstanding by means of truth; for all things in the will have\nrelation to good and all things in the understanding have relation to\ntruth.{3} Therefore it is from good and truth that man moves his\nwhole body, and a thousand things therein rush with one accord to do\ntheir will and pleasure. This makes clear that the whole body is\nformed for subservience to good and truth, consequently is formed by\ngood and truth. [4] By the power of heat and light from the sun in\nthe world, in that all things that grow in the world, as trees,\ncereals, flowers, grasses, fruits, and seeds, come into existence\nwholly by means of the heat and light of the sun; which shows what\npower of producing there is in them. What, then, must be the power in\nDivine light, which is Divine truth, and in Divine heat, which is\nDivine good? Because heaven has its existence from these, so does the\nworld have its existence therefrom, since the world has its existence\nby means of heaven, as has been already shown. From all this the\nmeaning of these words can be seen that \"all things were made through\nthe Word, and without the Word was not anything made that has been\nmade;\" also that \"the world was made through Him,\" that is, through\nDivine truth from the Lord.{4} For the same reason, in the Book of\nCreation, light is first spoken of, and then the things that are from\nlight (Gen. 1:3, 4). For this reason also all things in the universe,\nboth in heaven and in the world, have relation to good and truth and\nto their conjunction, in order to be anything.\n\n  {Footnote 1} In the Sacred Scripture word signifies various\n  things, namely, speech, thought of the mind, any thing that\n  really exists, also something, and in the highest sense Divine\n  truth, and the Lord (n. 9987). \"Word\" signifies Divine truth\n  (n. 2803, 2894, 4692, 5075, 5272, 9383, 9987). \"Word\" signifies\n  the Lord (n. 2533, 2859).\n\n  {Footnote 2} Divine truth going forth from the Lord has all\n  power (n. 6948, 8200). Truth from good has all power in heaven\n  (n. 3091, 3563, 6344, 6423, 8304, 9643, 10019, 10182). Angels\n  are called powers, and are powers by the reception of Divine\n  truth from the Lord (n. 9639). Angels are recipients of Divine\n  truth from the Lord and therefore in the Word are sometimes\n  called gods (n. 4295, 4402, 7873, 8192, 8301).\n\n  {Footnote 3} The understanding is a recipient of truth, and the\n  will a recipient of good (n. 3623, 6125, 7503, 9300, 9930).\n  Therefore all things in the understanding have relation to\n  truths, whether they are really truths or are believed by man\n  to be truths, and all things in the will in like manner have\n  relation to goods (n. 803, 10122).\n\n  {Footnote 4} Divine truth going forth from the Lord is the only\n  real thing (n. 6880, 7004, 8200). By means of Divine truth all\n  things were created and made (n. 2803, 2884, 5272, 7678).\n\n\n139.{1} It must be understood that the Divine good and the Divine\ntruth that are from the Lord as a sun in the heavens are not in the\nLord, but are from the Lord. In the Lord there is only Divine love,\nwhich is the Being [Esse] from which the Divine good and the Divine\ntruth spring. Outgo [existere] from being [esse] is meant by going\nforth [procedere]. This, too, can be made clear by comparison with\nthe world's sun. The heat and light that are in the world are not in\nthe sun, but are from the sun. In the sun there is fire only, and it\nis from this that heat and light spring and go forth.\n\n  {Footnote 1} [There is no n. 138 in the original. -- Editor.]\n\n\n140. Since the Lord as a sun is Divine love, and Divine love is\nDivine good itself, the Divine that goes forth from the Lord, which\nis His Divine in heaven, is called, for the sake of distinction,\nDivine truth, although it is in fact Divine good united to Divine\ntruth. This Divine truth is what is called the Holy that goes forth\nfrom Him.\n\n\n\n141. XVI. THE FOUR QUARTERS IN HEAVEN.\n\nBoth in heaven and in the world there are four quarters, east, south,\nwest, and north, determined in each world by its own sun; in heaven\nby the sun of heaven, which is the Lord, in the world by the sun of\nthe world. And yet there are great differences between them. In the\nfirst place, in the world that is called the south where the sun is\nin its greatest altitude above the earth, north where it is in its\nopposite position beneath the earth, east where it rises at an\nequinox, and west where it then sets. Thus in the world it is from\nthe south that all the quarters are determined. But in heaven that is\ncalled the east where the Lord is seen as a sun, opposite to this is\nthe west, at the right is the south in heaven, and at the left the\nnorth; and this in whatever direction the face and the body are\nturned. Thus in heaven it is from the east that all the quarters are\ndetermined. That is called the east [oriens] where the Lord is seen\nas a sun, because all origin [origo] of life is from Him as a sun;\nmoreover, so far as angels receive heat and light or love and\nintelligence from the Lord He is said to arise [exoriri] upon them.\nFor the same reason the Lord is called the East [Oriens] in the\nWord.{1}\n\n  {Footnote 1} In the highest sense the Lord is the east\n  [oriens], because He is the sun of heaven, which is always\n  rising and never setting (n. 101, 5097, 9668).\n\n\n142. Another difference is that to the angels the east is always\nbefore the face, the west behind, the south to the right, and the\nnorth to the left. But since this cannot be easily comprehended in\nthe world, for the reason that men turn the face to every quarter, it\nshall be explained. The entire heaven turns itself to the Lord as to\nits common center; to that center do all the angels turn themselves.\nAlso on the earth, as is well known, there is a directing of all\nthings towards a common center; but there is this difference between\nthis directing in the world and that in heaven, that in heaven the\nfront parts are turned to the common center, but in the world the\nlower parts of the body. In the world this directing is called\ncentripetal force, also gravitation. The interiors of angels are\nactually turned forwards; and since interiors manifest themselves in\nthe face it is the face that determines the quarters.{1}\n\n  {Footnote 1} In heaven all turn themselves to the Lord (n.\n  9828, 10130, 10189, 10420). Nevertheless, it is not the angels\n  that turn themselves to the Lord, but the Lord turns the angels\n  to Himself (n. 10189). It is not that the angels are present\n  with the Lord, but the Lord is present with the angels (n.\n  9415).\n\n\n143. It is still more difficult to comprehend in the world that in\nevery turning of their face and body the angels have the east before\nthe face, since man according as he turns, has every quarter before\nhis face. This shall also be explained. Although angels, like men,\nturn and direct their faces and bodies in every direction, they\nnevertheless have the east always before their eyes. But the turnings\nof angels are unlike the turnings of men, because they are from a\ndifferent origin. They appear alike, but they are not. The origin of\nthese turnings is their ruling love, and from this all directions\nwith angels and spirits are determined, for, as just said, their\ninteriors are actually turned towards their common center, which in\nheaven is the Lord as a sun; consequently their ruling love is always\nbefore their face, because their love is always before their\ninteriors, and the face has existence from the interiors, for it is\ntheir outward form; and in the heavens this love is the Lord as a sun\nbecause it is from Him that they have their love.{1} And as the Lord\nHimself is in angels in His love, it is the Lord who causes them to\nlook to Him whithersoever they turn. This cannot be explained any\nfarther now; but it will be made clearer to the understanding in\nsubsequent chapters, especially where representations and\nappearances, and time and space in heaven, are treated of. That the\nangels have the Lord constantly before their faces it has been\ngranted me to know and also to perceive from much experience; for\nwhenever I have been in company with angels I have noticed the Lord's\npresence before my face, not actually seen, and yet perceptible in a\nlight; and angels have often testified that this is so. As the Lord\nis constantly before the faces of the angels, so it is said in the\nworld of those who believe in the Lord and love Him that they have\nGod before their eyes and their face, and that they look to God, and\nsee God. These expressions have their origin in the spiritual world,\nfrom which are many things in human speech, although their source is\nunknown to men.\n\n  {Footnote 1} In the spiritual world all constantly turn\n  themselves to their loves; and the quarters there have their\n  beginning in the face and are determined by it (n. 10130,\n  10189, 10420, 10702). The face is formed to a correspondence\n  with the interiors (n. 4791-4805, 5695). Therefore the\n  interiors shine forth from the face (n. 3527, 4066, 4796). With\n  angels the face makes one with the interiors (n. 4796, 4797,\n  4799, 5695, 8250). The influx of the interiors into the face\n  and its muscles (n. 3631, 4800).\n\n\n144. This turning to the Lord is among the wonderful things in\nheaven. There may be many together in one place, some turning the\nface and body one way and some another, and yet all see the Lord\nbefore them, and have everyone has the south at his right, the north\nat his left, and the west behind him. Another wonderful thing is\nthat, although the angels look only to the east they have also a look\ntowards the other three quarters; but the look to these is from their\ninterior sight, which pertains to their thought. And it is yet\nanother wonderful thing that in heaven no one is ever permitted to\nstand behind another and look at the back of his head, for this would\ndisturb the influx of good and truth from the Lord.\n\n\n145. The Lord is seen by the angels, and the angels are seen by the\nLord in another way. Angels see the Lord through their eyes; but the\nLord sees the angels in the forehead, and this for the reason that\nthe forehead corresponds to love, and it is through love that the\nLord flows into their will, while it is through the understanding, to\nwhich the eyes correspond, that He causes Himself to be seen.{1}\n\n  {Footnote 1} The forehead corresponds to heavenly love;\n  therefore in the Word the \"forehead\" signifies that love (n.\n  9936). The eye corresponds to the understanding, because the\n  understanding is internal sight (n. 2701, 4410, 4526, 9051,\n  10569). For this reason \"to lift up the eyes\" and \"to see\"\n  signifies to understand, perceive, and observe (n. 2789, 2829,\n  3198, 3202, 4083, 4086, 4339, 5684).\n\n\n146. The quarters in the heavens that give form to the Lord's\ncelestial kingdom differ from the quarters in the heavens that give\nform to His spiritual kingdom, for the reason that He is seen by the\nangels in His celestial kingdom as a sun, but by the angels in His\nspiritual kingdom as a moon; and where the Lord is seen is the east.\nThe distance there between the position of the sun and that of the\nmoon is thirty degrees, and there is a like difference in the\nposition of the quarters. That heaven is divided into two kingdoms,\ncalled the celestial kingdom and the spiritual kingdom, may be seen\nin its own chapter (n. 20-28); and that the Lord is seen in the\ncelestial kingdom as a sun, and in the spiritual kingdom as a moon\n(n. 118). But it does not follow that the quarters of heaven become\nconfused on this account, for neither can the spiritual angels ascend\namong the celestial angels, nor the celestial descend among the\nspiritual, as may be seen above (n. 35).\n\n\n147. This makes clear the nature of the Lord's presence in the\nheavens, that He is every where and with everyone in the good and\ntruth that go forth from Him; consequently He is with angels in what\nis His own, as has been said above (n. 12). The perception of the\nLord's presence is in their interiors; and it is from these that\ntheir eyes see, and it is by this continuity that they see the Lord\noutside of themselves. This shows what is meant by the Lord's being\nin them and they in Him, according to His own words:\n\n     Abide in Me and I in you (John 15:4).\n\n     He that eateth My flesh and drinketh My blood abideth in\n     Me and I in him (John 6:56).\n\n\"The Lord's flesh\" signifies Divine good and \"His blood\" Divine\ntruth.{1}\n\n  {Footnote 1} In the Word \"the Lord's flesh\" signifies His\n  Divine Human, and the Divine good of His love (n. 3813, 7850,\n  9127, 10283). And \"the Lord's blood\" signifies Divine truth and\n  the holy of faith (n. 4735, 4978, 6978, 7317, 7326, 7846, 7850,\n  7877, 9127, 9393, 10026, 10033, 10152, 10210).\n\n\n148. All in the heavens have their own places of abode in accordance\nwith the quarters. Those who are in the good of love dwell towards\nthe east and west, those who are in clear perception of it towards\nthe east, and those who are in obscure perception of it towards the\nwest. Those who are in wisdom from the good of love dwell towards the\nsouth and north-those who are in the clear light of wisdom towards\nthe south, and those who are in obscure light of it towards the\nnorth. The angels of the Lord's spiritual kingdom and those of His\ncelestial kingdom dwell in a like order, but differently as their\ngood of love and light of truth from good differ; for in the\ncelestial kingdom the love is love to the Lord, and the light of\ntruth therefrom is wisdom; while in the spiritual kingdom there is\nlove towards the neighbor, which is called charity, and the light of\ntruth therefrom is intelligence, which is also called faith (see\nabove, n. 23). The quarters differ also in the two kingdoms by thirty\ndegrees, as has been said just above (n. 146).\n\n\n149. In like order the angels in each society in heaven dwell in\nrelation to one another-towards the east there those who are in\ngreater degree of love and charity, towards the west those who are in\nless degree; towards the south those who are in greater light of\nwisdom and intelligence, and towards the north those who are in less.\nThis arrangement prevails because each society represents heaven, and\nis a heaven in a smaller form (see above, n. 51-58). The same\narrangement prevails in their assemblies. They are brought into this\norder by virtue of the form of heaven, from which everyone knows his\nown place. The Lord also provides that there be in each society those\nof every kind, for the reason that in form heaven is every where like\nitself; and yet the arrangement of the whole heaven differs from the\narrangement of a society as what is general from its parts, since the\nsocieties towards the east surpass those towards the west, and those\ntowards the south surpass those towards the north.\n\n\n150. Because of this the quarters in the heavens signify such things\nas pertain to those that dwell in them,--the east signifying love\nand its good clearly perceived, the west the same obscurely\nperceived, the south wisdom and intelligence in clear light, and the\nnorth the same in obscure light. And because of this signification of\nthe quarters in heaven they have a like signification in the internal\nor spiritual sense of the Word,{1} since the internal or spiritual\nsense of the Word is in entire accord with what is in heaven.\n\n  {Footnote 1} In the Word the \"east\" signifies love clearly\n  perceived (n. 1250, 3708); the \"west\" love obscurely perceived\n  (n. 3708, 9653); the \"south\" a state of light, that is, of\n  wisdom and intelligence (n. 1458, 3708, 5672); and the \"north\"\n  that state in obscurity (n. 3708).\n\n\n151. The reverse is true of those in the hells. Those who are there\ndo not look to the Lord as a sun nor as a moon; but they look\nbackward away from the Lord to that dense darkness that is in the\nplace of the sun of the world, and to the darkness that is in the\nplace of the earth's moon. Those that are called genii look to that\ndense darkness that is in the place of the world's sun, and those\ncalled spirits look to the darkness that is in the place of the\nearth's moon.{1} It has been shown above (n. 122) that the world's\nsun and the earth's moon are not seen in the spiritual world, but in\nplace of that sun a dense darkness over against the sun of heaven,\nand in place of that moon a darkness over against the moon of heaven.\nFor this reason the quarters with those in the hells are opposite to\nthe quarters of heaven. The east to them is where that dense darkness\nand darkness are, the west is where the sun of heaven is, the south\nis to their right, and the north to their left, and this also in\nevery turning of their bodies. Nor can they face otherwise, because\nthe whole bent and consequent determination of their interiors tends\nand strives that way. It has been shown above (n. 143) that the bent\nand consequent actual determination of the interiors of all in the\nother life are in harmony with their love. The love of those in the\nhells is the love of self and the world, and these loves are what are\nsignified by the world's sun and the earth's moon (see n. 122); and\nthese loves are opposite to love to the Lord and love towards the\nneighbor;{2} and this is the cause of their turning themselves\nbackwards away from the Lord to this dense darkness. Moreover, those\nin the hells dwell likewise in accordance with their quarters, those\nwho are in evil from love of self dwelling from their east to their\nwest, and those who are in the falsities of evil from their south to\ntheir north. But more will be said about this below, where the hells\nare treated of.\n\n  {Footnote 1} Who and what those are who are called genii, and\n  who and what those are who are called spirits (n. 947, 5035,\n  5977, 8593, 8622, 8625).\n\n  {Footnote 2} Those that are in the loves of self and of the\n  world turn themselves backwards from the Lord (n. 10130, 10189,\n  10420, 10702). Love to the Lord and charity towards the\n  neighbor make heaven, while love of self and love of the world\n  make hell, because the two are opposite (n. 2041, 3610, 4225,\n  4776 6210, 7366, 7369, 7490, 8232, 8678, 10455, 10741-10745).\n\n\n152. When an evil spirit comes among good spirits the quarters are\nusually so confused that the good scarcely know where their east is.\nThis I have sometimes seen take place, and have also heard about it\nfrom spirits who complained of it.\n\n\n153. Evil spirits are sometimes seen turned towards the quarters of\nheaven; and they then have intelligence and perception of truth, but\nno affection for good; but as soon as they turn back to their own\nquarters they have no intelligence or perception of truth; and then\nthey declare that the truths they heard and perceived are falsities\nand not truths, and they wish falsities to be truths. In respect to\nthis turning I have been told that with the evil the intellectual\npart of the mind can be so turned, but not the voluntary part; and\nthat this is provided by the Lord to the end that everyone may have\nthe ability to see and acknowledge truths, but that no one can\nreceive truths unless he is in good, since it is good, and never\nevil, that receives them; also that man has a like ability to the end\nthat he may be made better by means of truths. Nevertheless, he is\nmade better only so far as he is in good; consequently a man can in\nlike manner be turned to the Lord; but if his life is evil he\nimmediately turns himself back and confirms in himself the falsities\nof his evil, which are contrary to the truths he had understood and\nseen; and this takes place when he thinks in himself from his\ninterior states.\n\n\n\n154. XVII. CHANGES OF STATE OF THE ANGELS IN HEAVEN.\n\nBy changes of state of angels their changes in respect to love and\nfaith, and wisdom and intelligence therefrom, are meant, thus their\nchanges in respect to states of life. States are predicated of life\nand of what belongs to life; and as angelic life is a life of love\nand faith, and of wisdom and intelligence therefrom, states are\npredicated of these and are called states of love and faith, and\nstates of wisdom and intelligence. How with angels these states are\nchanged shall now be told.\n\n\n155. Angels are not constantly in the same state in respect to love,\nand in consequence in the same state in respect to wisdom; for all\ntheir wisdom is from their love and in accordance with their love.\nSometimes they are in a state of intense love, sometimes in a state\nof love not so intense. The state decreases by degrees from its\ngreatest degree to its least. When in their greatest degree of love\nthey are in the light and warmth of their life, or in a clear and\ndelightful state; but in their least degree they are in shade and\ncold, or in an obscure and undelightful state. From this last state\nthey return again to the first, and so on, these alternations\nfollowing one after another with variety. There is a sequence of\nthese states like the varied states of light and shade, or of heat\nand cold, or like morning, noon, evening, and night, day after day in\nthe world, with unceasing variety throughout the year. There is also\na correspondence, morning corresponding to the state of their love in\nits clearness, noon to the state of their wisdom in its clearness,\nevening to the state of their wisdom in its obscurity, and night to a\nstate of no love or wisdom. But it must be understood that there is\nno correspondence of night with the states of life of those in\nheaven, although there is what corresponds to the dawn that precedes\nmorning; what corresponds to night is with those in hell.{1} From\nthis correspondence \"day\" and \"year\" signify in the Word states of\nlife in general; \"heat\" and \"light\" signify love and wisdom;\n\"morning\" the first and highest degree of love \"noon\" wisdom in its\nlight; \"evening\" wisdom in its shade; \"dawn\" the obscurity that\nprecedes the morning; and \"night\" the absence of love and wisdom.{2}\n\n  {Footnote 1} In heaven there is a state corresponding to the\n  dawn that precedes morning, but no state corresponding to night\n  (n. 6110). The \"dawn\" signifies a middle state between the last\n  and the first (n. 10134).\n\n  {Footnote 2} Alternations of state in respect to enlightenment\n  and perception occur in heaven, like the times of day in the\n  world (n. 5672, 5962, 6110, 8426, 9213, 10605). In the Word\n  \"day\" and \"year\" signify all states in general (n. 23, 487,\n  488, 493, 893, 2788, 3462, 4850, 10656). \"Morning\" signifies\n  the beginning of a new state, and a state of love (n. 7218,\n  8426, 8427, 10114, 10134). \"Evening\" signifies a state of\n  declining light and love (n. 10134, 10135). \"Night\" signifies a\n  state of no love or faith (n. 221, 709, 2353, 6000, 6110, 7870,\n  7947).\n\n\n156. Together with the state of the angels' interiors which pertain\nto their love and wisdom, the states of various things that are\noutside of them and that they see with their eyes are changed; for\nthe things outside of them take on an appearance that is in accord\nwith the things within them. But what things these are, and what kind\nof things they are, shall be told presently in the chapter on\nRepresentatives and Appearances in Heaven.\n\n\n157. Every angel undergoes and passes through such changes of state,\nand also every society in general, and yet each one differently, for\nthe reason that they differ in love and wisdom, those in the middle\nbeing in a more perfect state than those round about even to the\ncircumference (see above, n. 43, 128). But it would be tedious to\nspecify the differences, since the changes each one undergoes are in\naccord with the quality of his love and faith. From this it happens\nthat while one may be in clearness and delight another may be in\nobscurity and lack of delight, and this at the same time within the\nsame society. So, too, the state differs in different societies; it\nis different in the societies of the celestial kingdom from what it\nis in those of the spiritual kingdom. These differences in the\nchanges of state are in general like the variations of the states of\ndays in different climates on the earth, for with some it is morning\nwhen with others it is evening, and with some it is hot when with\nothers it is cold.\n\n\n158. I have been taught from heaven why there are such changes of\nstate there. The angels said that there are many reasons-first, the\ndelight of life and of heaven, which they have from love and wisdom\nfrom the Lord, would gradually lose its value if they were in it\ncontinually, as happens with those that are in allurements and\npleasures without variety. A second reason is that angels, as well as\nmen, have what is their own [proprium], which is loving self; and all\nthat are in heaven are withheld from what is their own, and so far as\nthey are withheld from it by the Lord are in love and wisdom; but so\nfar as they are not withheld they are in the love of self; and\nbecause everyone loves what is his own and is drawn by it{1} they\nhave changes of state or successive alternations. A third reason is\nthat they are in this way perfected, for they thus become accustomed\nto being held in love to the Lord and withheld from love of self;\nalso that by alternations between delight and lack of delight the\nperception and sense of good becomes more exquisite.{2} The angels\nadded that their changes of state are not caused by the Lord, since\nthe Lord as a sun is unceasingly flowing in with heat and light, that\nis, with love and wisdom; but the cause is in themselves, in that\nthey love what is their own, and this continually leads them away.\nThis was illustrated by comparison with the sun of the world, that\nthe cause of the changes of state of heat and cold and of light and\nshade, year by year and day by day, is not in that sun, since it\nstands unchanged, but the cause is in the earth.\n\n  {Footnote 1} Man's own [proprium] is loving self (n. 694, 731,\n  4317, 5660). The Lord cannot be present unless what is man's\n  own is set aside (n. 1023, 1044). It is actually set aside when\n  one is held in good by the Lord (n. 9334-9336, 9447, 9452-9454,\n  9938).\n\n  {Footnote 2} The angels are being perfected to eternity (n.\n  4803, 6648). In the heavens one state is never just like\n  another, and from this there is an unceasing process of\n  perfection (n. 10200).\n\n\n159. I have been shown how the Lord as a sun appears to the angels of\nthe celestial kingdom in their first state, in their second state,\nand in their third state. I saw the Lord as a sun, at first glowing\nand brilliant with a splendor that cannot be described; and I was\ntold that such is the appearance of the Lord as a sun to the angels\nin their first state. Afterwards there appeared a great obscure belt\nabout the sun, and by this its first glow and brilliancy, which gave\nit such splendor, began to be dulled, and I was told that such is the\nappearance of the sun to them in their second state. Then the belt\nseemed by degrees to grow darker, and the sun to appear less glowing,\nand this by degrees until at length it took on a shining whiteness;\nand I was told that such is the appearance of the sun to them in\ntheir third state. After this, that shining whiteness was seen to\nmove to the left towards the moon of heaven, and to add itself to her\nlight; and in consequence the moon shone forth with unwonted\nsplendor; and I was told that such is the fourth state of those in\nthe celestial kingdom and the first state of those in the spiritual\nkingdom, and that in both kingdoms changes of state have such\nalternations; yet not in the whole kingdom at once, but in one\nsociety after another. Furthermore, I was told that these\nalternations are not fixed, but come upon them sooner or later\nwithout their knowledge. And it was added that the sun in itself is\nnot thus changed or moved; but it takes on this appearance in accord\nwith their successive progressions of state, since the Lord appears\nto everyone in accord with what his state is, thus glowing when one\nis in intense love and less glowing and finally shining white as his\nlove subsides; and the quality of each one's state was represented by\nthe obscure belt that induced upon the sun these apparent variations\nin its glow and light.\n\n\n160. When angels are in the last of these states, which is when they\nare in what is their own, they begin to be sad. I have talked with\nthem when they were in that state and have seen their sadness; but\nthey said that they hoped to return soon to their former state, and\nthus into heaven again, as it were; for to them it is heaven to be\nwithheld from what is their own.\n\n\n161. There are also changes of state in the hells, but these will be\ndescribed later when hell is treated of.\n\n\n\n162. XVIII. TIME IN HEAVEN.\n\nAlthough there is a succession and a progression of all things in\nheaven, as in the world, yet angels have no notion or idea of time\nand space; and this so completely that they do not even know at all\nwhat time and space are. Time in heaven will here be considered, and\nspace in its own chapter.\n\n\n163. Angels do not know what time is, although with them there is a\nsuccessive progression of all things, as there is in the world, and\nthis so completely that there is no difference whatever; and the\nreason is that in heaven instead of years and days there are changes\nof state; and where there are years and days there are times, but\nwhere there are changes of state there are states.\n\n\n164. In the world there are times because the sun of the world\nseemingly advances in succession from one degree to another,\nproducing times that are called seasons of the year; and besides, it\nrevolves about the earth, producing times that are called times of\nday; both of these by fixed alternations. With the sun of heaven it\nis different. This does not mark years and days by successive\nprogressions and revolutions, but in its appearance it marks changes\nof state; and this, as has been shown in the preceding chapter, is\nnot done by fixed alternations. Consequently no idea of time is\npossible to angels; but in its place they have an idea of state (see\nabove n. 154).\n\n\n165. As angels have no idea derived from time, such as men in the\nworld have, so neither do they have any idea about time and what\npertains to it. They do not even know what is meant by the terms of\ntime, such as year, month, week, day, hour, to-day, to-morrow,\nyesterday. When angels hear these terms used by man (for angels are\nalways associated with man by the Lord) in place of them they\nperceive state and what pertains to states. Thus the natural thought\nof man is turned into spiritual thought with angels. This is why\ntimes in the Word signify states, and the terms of time, as\nenumerated above, signify corresponding spiritual things.{1}\n\n  {Footnote 1} Times in the Word signify states (n. 2788, 2837,\n  3254, 3356, 4814, 4901, 4916, 7218, 8070, 10133, 10605). Angels\n  think apart from the idea of time and space (n. 3404); the\n  reasons why (n. 1274, 1382, 3356, 4882, 4901, 6110, 7218,\n  7381). What a \"year\" signifies in the Word (n. 487, 488, 493,\n  893, 2906, 7828, 10209). What a \"month\" (n. 3814). What a\n  \"week\" (n. 2044, 3845). What a \"day\" (n. 23, 487, 488, 6110,\n  7680, 8426, 9213, 10132, 10605). What \"today\" (n. 2838, 3998,\n  4304, 6165, 6984, 9939). What \"to-morrow\" (n. 3998, 10497).\n  What \"yesterday\" (n. 6983, 7114, 7140).\n\n\n166. The like is true of all things that exist from time, as the four\nseasons of the year, called spring, summer, autumn, and winter; the\nfour periods of the day, morning, noon, evening, and night; and the\nfour ages of man, infancy, youth, manhood, and old age; and all other\nthings that either exist from time or have a succession in accordance\nwith time. In thinking of these a man thinks from time, but an angel\nfrom state; and in consequence what there is in them from time with\nman is with the angels turned into an idea of state. Spring and\nmorning are turned into an idea of the state of love and wisdom such\nas they are in angels in their first state; summer and noon are\nturned into an idea of love and wisdom such as they are in the second\nstate; autumn and evening such as they are in the third state; night\nand winter into an idea of such a state as exists in hell. This is\nwhy these periods have a like significance in the Word (see above,\nn. 155). This makes clear how natural things in the thought of man\nbecome spiritual with the angels who are with man.\n\n\n167. As angels have no notion of time so they have an idea of\neternity different from that which men on the earth have. Eternity\nmeans to the angels infinite state, not infinite time.{1} I was once\nthinking about eternity, and was able, with the idea of time, to\nperceive what to eternity means, namely, without end, but not what\nfrom eternity means, thus not what God did from eternity before\ncreation. When anxiety on this account arose in my mind I was raised\nup into the sphere of heaven, and thus into the perception that\nangels have in respect to eternity; and it was then made clear to me\nthat eternity must be thought of, not from time but from state; and\nthen the meaning of from eternity can be seen. This then happened to\nme.\n\n  {Footnote 1} Men have an idea of eternity associated with time,\n  but angels apart from time (n. 1382, 3404, 8325).\n\n\n168. When angels speak with men they never express themselves in\nnatural ideas proper to man, all of which are from time, space,\nmatter, and things analogous thereto, but in spiritual ideas, all of\nwhich are from states and their various changes within the angels and\noutside of them. Nevertheless, when these angelic ideas, which are\nspiritual, flow into men, they are turned in a moment and of\nthemselves into natural ideas proper to man, that correspond\nperfectly to the spiritual ideas. Neither angels nor men know that\nthis takes place; but such is all influx of heaven into man. Certain\nangels were permitted to enter more nearly into my thoughts, even\ninto the natural thoughts in which there were many things from time\nand space; but as they then understood nothing they suddenly\nwithdrew; and after they had withdrawn I heard them talking, and\nsaying that they had been in darkness. [2] It has been granted me to\nknow by experience how ignorant the angels are about time. There was\na certain one from heaven who was able to enter into natural ideas,\nsuch as man has; and after he had done this I talked with him as man\nwith man. At first he did not know what it was that I called time,\nand I was therefore obliged to tell him all about it, how the sun\nappears to be carried about our earth, and to produce years and days,\nand how years are thereby divided into four seasons, and also into\nmonths and weeks, and days into twenty-four hours; and how these\ntimes recur by fixed alternations, and how this is the source of\ntimes. On hearing this he was surprised, saying that he knew nothing\nabout such things, but only what states are. [3] In speaking with him\nI added that it is known in the world, for men speak as if they knew\nthat there is no time in heaven, saying of those who die that they\n\"leave the things of time,\" and that they \"pass out of time,\" meaning\nby this out of the world. I said also that some know that times in\ntheir origin are states, for they know that times are in exact accord\nwith the states of their affections, short to those who are in\npleasant and joyous states, long to those who are in unpleasant and\nsorrowful states, and various in a state of hope and expectation; and\nthis therefore leads learned men to inquire what time and space are,\nand some know that time belongs to the natural man.\n\n\n169. The natural man might think that he would be deprived of all\nthought if the ideas of time, space, and material things were taken\naway; for upon these all the thought of man rests.{1} But let him\nknow that so far as thoughts partake of time, space, and matter they\nare limited and confined, but are unlimited and extended so far as\nthey do not partake of these, since the mind is in that measure\nraised above bodily and worldly things. This is the source of wisdom\nto the angels; and such wisdom as is called incomprehensible, because\nit does not fall into ideas that are wholly made up of what is\nmaterial.\n\n  {Footnote 1} Man does not think, as angels do, apart from the\n  idea of time (n. 3404).\n\n\n\n170. XIX. REPRESENTATIVES AND APPEARANCES IN HEAVEN.\n\nThe man who thinks from natural light alone is unable to comprehend\nthat there is any thing in heaven like what is in the world; and for\nthe reason that from natural light he has previously thought, and\nestablished himself in the idea, that angels are nothing but minds,\nand that minds are like ethereal breaths, having no senses like those\nof men, thus no eyes, and if no eyes no objects of sight; and yet the\nangels have every sense that a man has, and far more exquisite\nsenses; and the light by which angels see is far brighter than the\nlight by which man sees. That angels are men in the most complete\nform, and enjoy every sense, may be seen above (n. 73-77); and that\nthe light in heaven is far brighter than the light in the world (n.\n126-132).\n\n\n171. The nature of the objects that are visible to angels in heaven\ncannot be described in a few words. For the most part they are like\nthings on earth, but in form far more perfect, and in number more\nabundant. That such things exist in the heavens is evident from\nthings seen by the prophets,--as by Ezekiel in relation to the new\ntemple and the new earth (as described from chaps. 40 to 48); by\nDaniel (from chap. 7 to 12); by John (from the first chapter of the\nApocalypse to the last); and by others, as described both in the\nhistoric and the prophetic part of the Word. These things were seen\nby them when heaven was open to them, and heaven is said to be opened\nwhen the interior sight, which is the sight of man's spirit, is\nopened. For what is in the heavens cannot be seen by the eyes of a\nman's body, but are seen by the eyes of his spirit; and when it seems\ngood to the Lord these are opened, and man is then withdrawn from the\nnatural light that he is in from the bodily senses and is raised up\ninto spiritual light, which he is in from his spirit. In that light\nthe things in heaven have been seen by me.\n\n\n172. But although the things seen in heaven are in large part like\nthose on the earth, in essence they are unlike them; for the things\nin heaven come forth from the sun of heaven, and those on the earth\nfrom the sun of the world. The things that come forth from the sun of\nheaven are called spiritual; those that come forth from the sun of\nthe world are called natural.\n\n\n173. The things that come forth in heaven do not come forth in the\nsame manner as those on the earth. All things in heaven come forth\nfrom the Lord in correspondence with the interiors of the angels. For\nangels have both interiors and exteriors. All things in their\ninteriors have relation to love and faith, thus to the will and\nunderstanding, since the will and understanding are their\nreceptacles; while their exteriors correspond to their interiors.\nThat exterior things correspond to interior things may be seen above\n(n. 87-115). This is illustrated by what has been said above about\nthe heat and light of heaven, that angels have heat in accordance\nwith the quality of their love, and light in accordance with the\nquality of their wisdom (n. 128-134). The like is true of all other\nthings that present themselves to the senses of angels.\n\n\n174. When I have been permitted to be in company with angels, the\nthings there appeared precisely the same as those in the world; and\nso plainly that I would not have known that I was not in the world\nand in a king's palace. I also talked with the angels as man with\nman.\n\n\n175. As all things that correspond to interiors also represent them\nthey are called representatives; and as they differ in each case in\naccordance with the state of the interiors they are called\nappearances. Nevertheless, the things that appear before the eyes of\nangels in heaven and are perceived by their senses appear to their\neyes and senses as fully living as things on earth appear to man, and\neven much more clearly, distinctly and perceptibly. Appearances from\nthis source in heaven are called real appearances, because they have\nreal existence. There are appearances also that are not real, which\nare things that become visible, but do not correspond to\ninteriors.{1} These will be treated of further on.\n\n  {Footnote 1} All things that are visible to the angels are\n  representative (n. 1971, 3213-3226, 3342, 3457, 3475, 3485,\n  9481, 9457, 9576, 9577). The heavens are full of\n  representatives (n. 1521, 1532, 1619). The representatives are\n  more beautiful as they are more interior in the heavens (n.\n  3475). As the representatives there are from the light of\n  heaven they are real appearances (n. 3485). The Divine influx\n  is turned into representatives in the higher heavens, and\n  therefrom in the lower heavens also (n. 2179, 3213, 9457, 9481,\n  9576, 9577). Those things are called representative that appear\n  before the eyes of the angels in such form as are in nature,\n  that is, such as are in the world (n. 9457). Internal things\n  are thus turned into external (n. 1632, 2987-3002). What\n  representatives in the heavens are; this made clear by various\n  examples (n. 1521, 1532, 1619-1628, 1807, 1973, 1974, 1977,\n  1980, 1981, 2299, 2601, 2761, 2762, 3217, 3219, 3220, 3348,\n  3350, 5198, 9090, 10276). All things seen in the heavens are in\n  accordance with correspondences and are called representatives\n  (n. 3213-3226, 3342, 3475, 3485, 9481, 9457, 9576, 9577). All\n  things that correspond also represent and likewise signify what\n  they correspond to (n. 2896, 2987, 2989-2991, 3002, 3225).\n\n\n176. To show what the things are that appear to the angels in\naccordance with correspondences, I will here mention one only for the\nsake of illustration. By those who are intelligent, gardens and parks\nfull of trees and flowers of every kind are seen. The trees are\nplanted in a most beautiful order, combined to form arbors with\narched approaches and encircling walks, all more beautiful than words\ncan describe. There the intelligent walk, and gather flowers and\nweave garlands with which they adorn little children. Moreover, there\nare kinds of trees and flowers there that are never seen and cannot\nexist on earth. The trees bear fruit that are in accordance with the\ngood of love, in which the intelligent are. These things are seen by\nthem because a garden or park and fruit trees and flowers correspond\nto intelligence and wisdom.{1} That there are such things in heaven\nis known also on the earth, but only to those who are in good, and\nwho have not extinguished in themselves the light of heaven by means\nof natural light and its fallacies; for when such think about heaven\nthey think and say that there are such things there as ear hath not\nheard and eye hath not seen.\n\n  {Footnote 1} A \"garden\" or \"park\" signifies intelligence and\n  wisdom (n. 100, 108, 3220). What is meant by \"the garden of\n  Eden\" and \"the garden of Jehovah\" (n. 99, 100, 1588). How\n  magnificent the things seen in parks are in the other life (n.\n  1122, 1622, 2296, 4528, 4529). \"Trees\" signify perceptions and\n  knowledges, from which wisdom and intelligence are derived (n.\n  103, 2163, 2682, 2722, 2972, 7692). \"Fruits\" signify goods of\n  love and goods of charity (n. 3146, 7690, 9337).\n\n\n\n177. XX. THE GARMENTS WITH WHICH ANGELS APPEAR CLOTHED.\n\nSince angels are men, and live among themselves as men do on the\nearth, they have garments and dwellings and other such things, with\nthe difference, however, that as they are in a more perfect state all\nthings with them are in greater perfection. For as angelic wisdom\nsurpasses human wisdom to such a degree as to be called ineffable, so\nis it with all things that are perceived and seen by angels, inasmuch\nas all things perceived and seen by them correspond to their wisdom\n(see above, n. 173).\n\n\n178. The garments with which angels are clothed, like all other\nthings with them, correspond; and because they correspond they have\nreal existence (see above n. 175). Their garments correspond to their\nintelligence, and therefore all in the heavens appear clothed in\naccordance with their intelligence; and as one is more intelligent\nthan another so the garments of one surpass those of another. The\nmost intelligent have garments that blaze as if with flame, others\nhave garments that glisten as if with light; the less intelligent\nhave garments that are glistening white or white without the\neffulgence; and the still less intelligent have garments of various\ncolors. But the angels of the inmost heaven are not clothed.\n\n\n179. As the garments of angels correspond to their intelligence they\ncorrespond also to truth, since all intelligence is from Divine\ntruth; and therefore it is the same thing whether you say that angels\nare clothed in accordance with intelligence or in accordance with\nDivine truth. The garments of some blaze as if with flame, and those\nof others glisten as if with light, because flame corresponds to\ngood, and light corresponds to truth from good.{1} Some have garments\nthat are glistening white and white without the effulgence, and\nothers garments of various colors, because with the less intelligent\nthe Divine good and truth are less effulgent, and are also received\nin various ways,{2} glistening white and white corresponding to\ntruth,{3} and colors to its varieties.{4} Those in the inmost heaven\nare not clothed, because they are in innocence, and innocence\ncorresponds to nakedness.{5}\n\n  {Footnote 1} From correspondence \"garments\" in the Word signify\n  truths (n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536).\n  For the reason that truths clothe good (n. 5248). A \"covering\"\n  signifies something intellectual, because the intellect is the\n  recipient of truth (n. 6378). \"Shining garments of fine linen\"\n  signify truths from the Divine (n. 5319, 9469). \"Flame\"\n  signifies spiritual good, and the light therefrom truth from\n  that good (n. 3222, 6832).\n\n  {Footnote 2} Angels and spirits appear clothed with garments in\n  accordance with their truths, thus in accordance with their\n  intelligence (n. 165, 5248, 5954, 9212, 9216, 9814, 9952,\n  10536). The garments of some angels are resplendent, others are\n  not (n. 5248).\n\n  {Footnote 3} In the Word \"glistening white\" and \"white\" signify\n  truth because they are from light in heaven (n. 3301, 3993,\n  4007).\n\n  {Footnote 4} Colors in heaven are variegations of the light\n  there (n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922).\n  Colors signify various things pertaining to intelligence and\n  wisdom (n. 4530, 4677, 4922, 9466). The precious stones in the\n  Urim and Thummim signified, in accordance with their colors,\n  all things of truth from good in the heavens (n. 9865, 9868,\n  9905). So far as colors partake of red they signify good; so\n  far as they partake of white they signify truth (n. 9466).\n\n  {Footnote 5} All in the inmost heavens are innocences, and in\n  consequence appear naked (n. 154, 165, 297, 2736, 3887, 8375,\n  9960). Innocence is presented in heaven as nakedness (n. 165,\n  8375, 9960). To the innocent and the chaste nakedness is no\n  shame, because without offence (n. 165, 213, 8375).\n\n\n180. As in heaven the angels are clothed with garments, so when seen\nin the world they have appeared clothed with garments, as those seen\nby the prophets and those seen at the Lord's sepulchre:\n\n     Whose appearance was as lightning, and their garments\n     glistening and white (Matt. 28:3; Mark 16:5; Luke 24:4;\n     John 20:12, 13);\n\nand those seen in heaven by John:\n\n     Who had garments of fine linen and white (Apoc. 4:4;\n     19:14).\n\nAnd because intelligence is from Divine truth:\n\n     The garments of the Lord, when He was transfigured, were\n     radiant and glistening white like the light (Matt. 17:2;\n     Mark 9:3; Luke 9:29).\n\nAs light is Divine truth going forth from the Lord (see above,\nn. 129), so in the Word garments signify truths and intelligence\nfrom truths, as in the Apocalypse:\n\n     Those that have not defiled their garments shall walk with\n     Me in white, for they are worthy. He that overcometh shall\n     be clothed in white garments (3:4, 5);\n\n     Blessed is he that is awake and keepeth his garments\n     (16:15).\n\nAnd of Jerusalem, which means a church that is in truth,{1} it is\nwritten in Isaiah:\n\n     Awake, put on thy strength, O Zion; put on the garments of\n     thy beauty, O Jerusalem (52:1).\n\nAnd in Ezekiel:\n\n     Jerusalem, I girded thee about with fine linen, and\n     covered thee with silk. Thy garments were of fine linen\n     and silk (16:10, 13);\n\nbesides many other passages. But he who is not in truths is said \"not\nto be clothed with a wedding garment,\" as in Matthew:\n\n     When the king came in he saw a man that had not on a\n     wedding garment; and he said unto him, Friend, how camest\n     thou in hither not having a wedding garment? Wherefore he\n     was cast out into the outer darkness (22:11-13).\n\nThe house of the wedding feast means heaven and the church because of\nthe conjunction of the Lord with heaven and the church by means of\nHis Divine truth; and for this reason the Lord is called in the Word\nthe Bridegroom and Husband; and heaven, with the church, is called\nthe bride and the wife.\n\n  {Footnote 1} \"Jerusalem\" signifies a church in which there is\n  genuine doctrine (n. 402, 3654, 9166).\n\n\n181. That the garments of angels do not merely appear as garments,\nbut are real garments, is evident from the fact that angels both see\nthem and feel them, that they have many garments, and that they put\nthem off and put them on, that they care for those that are not in\nuse, and put them on again when they need them. That they are clothed\nwith a variety of garments I have seen a thousand times. When I asked\nwhere they got their garments, they said from the Lord, and that they\nreceive them as gifts, and sometimes they are clothed with them\nunconsciously. They said also that their garments are changed in\naccordance with their changes of state, that in the first and second\nstate their garments are shining and glistening white, and in the\nthird and fourth state a little less bright; and this likewise from\ncorrespondence, because their changes of state have respect to\nintelligence and wisdom (of which see above, n. 154, 161).\n\n\n182. As everyone in the spiritual world has garments in accordance\nwith his intelligence, that is, in accordance with truths which are\nthe source of intelligence, so those in the hells, because they have\nno truths, appear clothed in garments, but in ragged, squalid, and\nfilthy garments, each one in accordance with his insanity; and they\ncan be clothed in no others. It is granted them by the Lord to be\nclothed, lest they be seen naked.\n\n\n\n183. XXI. THE PLACES OF ABODE AND DWELLINGS OF ANGELS.\n\nAs there are societies in heaven and the angels live as men, they\nhave also places of abode, and these differ in accordance with each\none's state of life. They are magnificent for those in higher\ndignity, and less magnificent for those in lower condition. I have\nfrequently talked with angels about the places of abode in heaven,\nsaying that scarcely any one will believe at the present day that\nthey have places of abode and dwellings; some because they do not see\nthem, some because they do not know that angels are men, and some\nbecause they believe that the angelic heaven is the heaven that they\nsee with their eyes around them, and as this appears empty and they\nsuppose that angels are ethereal forms, they conclude that they live\nin ether. Moreover, they do not comprehend how there can be such\nthings in the spiritual world as there are in the natural world,\nbecause they know nothing about the spiritual. [2] The angels replied\nthat they are aware that such ignorance prevails at this day in the\nworld, and to their astonishment, chiefly within the church, and more\nwith the intelligent than with those whom they call simple. They said\nalso that it might be known from the Word that angels are men, since\nthose that have been seen have been seen as men; and the Lord, who\ntook all His Human with Him, appeared in like manner. It might be\nknown also that as angels are men they have dwellings and places of\nabode, and do not fly about in air, as some think in their ignorance,\nwhich the angels call insanity, and that although they are called\nspirits they are not winds. This they said might be apprehended if\nmen would only think independently of their acquired notions about\nangels and spirits, as they do when they are not bringing into\nquestion and submitting to direct thought whether it is so. For\neveryone has a general idea that angels are in the human form, and\nhave homes which are called the mansions of heaven, which surpass in\nmagnificence earthly dwellings; but this general idea, which flows in\nfrom heaven, at once falls to nothing when it is brought under direct\nscrutiny and inquiry whether it is so, as happens especially with the\nlearned, who by their own intelligence have closed up heaven to\nthemselves and the entrance of heavenly light. [3] The like is true\nof the belief in the life of man after death. When one speaks of it,\nnot thinking at the same time about the soul from the light of\nworldly learning or from the doctrine of its reunion with the body,\nhe believes that after death he is to live a man, and among angels if\nhe has lived well, and that he will then see magnificent things and\nperceive joys; but as soon as he turns his thoughts to the doctrine\nof reunion with the body, or to his theory about the soul, and the\nquestion arises whether the soul be such, and thus whether this can\nbe true, his former idea is dissipated.\n\n\n184. But it is better to present the evidence of experience. Whenever\nI have talked with angels face to face, I have been with them in\ntheir abodes. These abodes are precisely like abodes on the earth\nwhich we call houses, but more beautiful. In them there are chambers,\nparlors, and bedrooms in great number; there are also courts, and\nthere are gardens and flower beds and lawns round about. Where they\nlive together their houses are near each other, arranged one next to\nthe other in the form of a city, with avenues, streets, and public\nsquares, exactly like cities on the earth. I have been permitted to\npass through them, looking about on every side, and sometimes\nentering the houses. This occurred when my inner sight was opened,\nand I was fully awake.{1}\n\n  {Footnote 1} Angels have cities, palaces and houses (n.\n  940-942, 1116, 1626-1631, 4622).\n\n\n185. I have seen palaces in heaven of such magnificence as cannot be\ndescribed. Above they glittered as if made of pure gold, and below as\nif made of precious stones, some more splendid than others. It was\nthe same within. Both words and knowledge are inadequate to describe\nthe decorations that adorned the rooms. On the side looking to the\nsouth there were parks, where, too, everything shone, in some places\nthe leaves glistening as if made of silver, and fruit as if made of\ngold; while the flowers in their beds formed rainbows with their\ncolors. Beyond the borders, where the view terminated, were seen\nother palaces. Such is the architecture of heaven that you would say\nthat art there is in its art; and no wonder, because the art itself\nis from heaven. The angels said that such things and innumerable\nothers still more perfect are presented before their eyes by the\nLord; and yet these things are more pleasing to their minds than to\ntheir eyes, because in everyone of them they see a correspondence,\nand through the correspondences what is Divine.\n\n\n186. As to these correspondences I have also been told that not only\nthe palaces and houses, but all things and each thing, both inside\nand outside of them, correspond to the interior things which they\nhave from the Lord, the house itself in general corresponding to\ntheir good, the particular things inside of a house to the various\nthings of which their good consists,{1} and the things outside to\ntruths derived from good, and also to their perceptions and\nknowledges {2} and as these things correspond to the goods and truths\nthey have from the Lord they correspond to their love, and to their\nwisdom and intelligence from love, since love belongs to good, wisdom\nto good and truth together, and intelligence to truth from good.\nThese are what the angels perceive when they behold what is around\nthem, and thus their minds are more delighted and moved by them than\ntheir eyes.\n\n  {Footnote 1} \"Houses,\" with their contents, signify the things\n  in man that belong to his mind, thus his interiors (n. 710,\n  2233, 2331, 2559, 3128, 3538, 4973, 5023, 6639, 6690, 7353,\n  7848, 7910, 7929, 9150); consequently the things relating to\n  good and truth (n. 2233, 2331, 2559, 4982, 7848, 7929). \"Rooms\"\n  and \"bed-chambers\" signify interior things there (n. 3900,\n  5694, 7353). The \"roof of a house\" signifies what is inmost (n.\n  3652, 10184). A \"house of wood\" signifies what relates to good,\n  and a \"house of stone\" what relates to truth (n. 3720).\n\n  {Footnote 2} A \"garden\" or \"park\" signifies intelligence and\n  wisdom (n. 100, 108, 3220). What is meant by \"the garden of\n  Eden\" and \"the garden of Jehovah\" (n. 99, 100, 1588). How\n  magnificent the things seen in parks are in the other life (n.\n  1122, 1622, 2296, 4528, 4529). \"Trees\" signify perceptions and\n  knowledges, from which wisdom and intelligence are derived (n.\n  103, 2163, 2682, 2722, 2972, 7692). \"Fruits\" signify goods of\n  love and goods of charity (n. 3146, 7690, 9337).\n\n\n187. This makes clear why the Lord called Himself the temple at\nJerusalem (John 2:19, 21),{1} namely, because the temple represented\nHis Divine Human; also why the New Jerusalem was seen to be of pure\ngold, its gates of pearls, and its foundations of precious stones\n(Apoc. 21), namely, because the New Jerusalem signifies the church\nwhich was afterwards to be established, the twelve gates its truths\nleading to good, and the foundations the truths on which the church\nis founded.{2}\n\n  {Footnote 1} In the highest sense \"the house of God\" signifies\n  the Lord's Divine Human in respect to Divine good, and \"the\n  temple\" the same in respect to Divine truth; and in a relative\n  sense, heaven and the church in respect to good and truth (n.\n  3720).\n\n  {Footnote 2} \"Jerusalem\" signifies the church in which is\n  genuine doctrine (n. 402, 3654, 9166). \"Gates\" signify\n  introduction to the doctrine of the church, and through\n  doctrine introduction into the church (n. 2943, 4477, 4478).\n  \"Foundation\" signifies the truth on which heaven, the church,\n  and doctrine are founded (n. 9643).\n\n\n188. The angels of whom the Lord's celestial kingdom consists dwell\nfor the most part in elevated places that appear as mountains of\nsoil; the angels of whom the Lord's spiritual kingdom consists dwell\nin less elevated places that appear like hills; while the angels in\nthe lowest parts of heaven dwell in places that appear like ledges of\nstone. These things spring from correspondence, for interior things\ncorrespond to higher things, and exterior things to lower things;{1}\nand this is why in the Word \"mountains\" signify celestial love,\n\"hills\" spiritual love, and \"rocks\" faith.{2}\n\n  {Footnote 1} In the Word what is interior is expressed by what\n  is higher and what is higher signifies what is interior (n.\n  2148, 3084, 4599, 5146, 8325). What is \"high\" signifies what is\n  internal, and likewise heaven (n. 1735, 2148, 4210, 4599,\n  8153).\n\n  {Footnote 2} In heaven, mountains, hills, rocks, valleys, and\n  lands are seen exactly the same as in the world (n. 10608). On\n  the mountains angels who are in the good of love dwell, on the\n  hills those who are in the good of charity, on the rocks those\n  who are in the good of faith (n. 10438). Therefore in the Word\n  \"mountains\" signify the good of love (n. 795, 4210, 6435, 8327,\n  8758, 10438, 10608). \"Hills\" signify the good of charity (n.\n  6435, 10438). \"Rocks\" signify the good and truth of faith (n.\n  8581, 10580). \"Stone,\" of which rock consists, in like manner\n  signifies the truth of faith (n. 114, 643, 1298, 3720, 6426,\n  8609, 10376). This is why \"mountains\" signify heaven (n. 8327,\n  8805, 9420). And \"the summit of a mountain\" signifies the\n  highest part of heaven (n. 9422, 9434, 10608). Also why the\n  ancients had their holy worship on mountains (n. 796, 2722).\n\n\n189. There are also angels who do not live associated together, but\napart, house by house. These dwell in the midst of heaven, since they\nare the best of angels.\n\n\n190. The houses in which angels dwell are not erected, as houses in\nthe world are, but are given to them gratuitously by the Lord, to\neveryone in accordance with his reception of good and truth. They\nalso change a little in accordance with changes of the state of\ninteriors of the angels (of which above, n. 154-160). Everything\nwhatsoever that the angels possess they hold as received from the\nLord; and everything they have need of is given them.\n\n\n\n191. XXII. SPACE IN HEAVEN.\n\nAll things in heaven appear, just as in the world, to be in place and\nin space, and yet the angels have no notion or idea of place and\nspace. As this must needs sounds like a paradox, I will endeavor to\npresent the matter in a clear light, as it is of great importance.\n\n\n192. All changes of place in the spiritual world are effected by\nchanges of state of the interiors, which means that change of place\nis nothing else than change of state.{1} In this way I have been\ntaken by the Lord into the heavens and also to the earths in the\nuniverse; and it was my spirit that so journeyed, while my body\nremained in the same place.{2} Such are all movements of the angels;\nand in consequence they have no distances, and having no distances\nthey have no spaces, but in place of spaces they have states and\ntheir changes.\n\n  {Footnote 1} In the Word places and spaces signify states (n.\n  2625, 2837, 3356, 3387, 7381, 10580); from experience (n. 1274,\n  1277, 1376-1381, 4321, 4882, 10146, 10580). Distance signifies\n  difference of state of life (n. 9104, 9967). In the spiritual\n  world movements and changes of place are changes of the state\n  of life, because they originate in these (n. 1273-1275, 1377,\n  3356, 9440). The same is true of journeyings (n. 9440, 10734);\n  illustrated by experience (n. 1273-1277, 5605). For this reason\n  \"to journey\" signifies in the Word to live and progress in\n  life; and \"to sojourn has a like meaning (n. 3335, 4554, 4585,\n  4882, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557). To go\n  with the Lord means to live with Him (n. 10567).\n\n  {Footnote 2} Man may be led a long distance in respect to his\n  spirit by means of changes of state, while his body remains in\n  its place, also from experience (n. 9440, 9967, 10734). What it\n  is to be \"led by the spirit to another place\" (n. 1884).\n\n\n193. As changes of place are thus effected it is evident that\napproaches are likenesses of state of the interiors, and separations\nare unlikenesses; and for this reason those are near each other who\nare in like states, and those are at a distance who are in unlike\nstates; and spaces in heaven are simply the external conditions\ncorresponding to the internal states. For the same reason the heavens\nare distinct from each other, also the societies of each heaven and\nthe individuals in each society; and this is why also that the hells\nare entirely separated from the heavens, because they are in a\ncontrary state.\n\n\n194. For the same reason, again, any one in the spiritual world who\nintensely desires the presence of another comes into his presence,\nfor he thereby sees him in thought, and puts himself in his state;\nand conversely, one is separated from another so far as he is averse\nto him. And since all aversion comes from contrariety of affection\nand from disagreement of thought, whenever in that world several are\ntogether in one place they are visible [to one another] so long as\nthey agree, but vanish as soon as they disagree.\n\n\n195. Again, when any one goes from one place to another, whether it\nbe in his own city, or in courts or in gardens, or to others out of\nhis own society, he arrives more quickly when he eagerly desires it,\nand less quickly when he does not, the way itself being lengthened\nand shortened in accordance with the desire, although it remains the\nsame. This I have often seen to my surprise. All this again makes\nclear how distances, and consequently spaces, are wholly in accord\nwith states of the interiors of the angels;{1} and this being so, no\nnotion or idea of space can enter their thought, although there are\nspaces with them equally as in the world.\n\n  {Footnote 1} Places and spaces are presented to the sight in\n  accordance with the states of the interiors of angels and\n  spirits (n. 5605, 9440, 10146).\n\n\n196. This can be illustrated by the thoughts of man, in that space\ndoes not pertain to thought, for whatever is thought of intently is\nset before one as present. Again, whoever reflects about it knows\nthat his sight recognizes space only by intermediate objects on the\nearth that are seen at the same time, or by recalling what he already\nknows about the distance. This happens because of the continuity; and\nin what is continuous there is no appearance of distance except from\nthings not continuous. This is even more true of the angels, because\ntheir sight acts as one with their thought, and their thought acts as\none with their affection, and things appear near or remote, and also\nvaried, in accordance with the states of their interiors, as has been\nsaid above.\n\n\n197. It follows from this that in the Word places and spaces, and all\nthings that in any way relate to space, signify such things as relate\nto states, such as distances, near, far off, ways, journeys,\nsojourning, miles and furlongs, plains, fields, gardens, cities and\nstreets, motions, measures of various kinds, long, broad, high, and\ndeep, and innumerable other things; for most things in man's thought\nfrom the world take on something from space and time. [2] I will\nmention here only what is signified in the Word by length, breadth,\nand height. In this world, that is called long or broad which is long\nor broad in relation to space, and the same is true of height. But in\nheaven, where there is no thought from space, length means a state of\ngood, breadth a state of truth, and height the distinction between\nthem in accordance with degrees (see n. 38). Such is the meaning of\nthese three dimensions, because length in heaven is from east to\nwest, and those that dwell there are in good of love; while breadth\nin heaven is from south to north, and those that dwell there are in\ntruth from good (see n. 148); while height in heaven applies to both\nof these in respect to degrees. This is why length, breadth, and\nheight have these significations in the Word, as in Ezekiel (from\nchap. 40 to 48), where the new temple and the new earth, with the\ncourts, chambers, gates, doors, windows, and surroundings are\ndescribed by measures giving the length, breadth, and height, by\nwhich a new church, and the goods and truths that are in it are\nsignified. Otherwise to what purpose would be all those measures? [3]\nIn like manner the New Jerusalem is described in the Apocalypse in\nthese words:\n\n     The city lieth foursquare, and the length thereof is as\n     great as the breadth; and he measured the city with the\n     reed, twelve thousand furlongs; the length, the breadth,\n     and the height are equal (21:16).\n\nBecause \"the New Jerusalem\" here signifies a new church these\nmeasures signify the things of the church, \"length\" its good of love,\n\"breadth\" truth from that good, \"height\" good and truth in respect to\ndegrees, \"twelve thousand furlongs\" all good and truth in the\ncomplex. Otherwise, how could there be said to be a height of twelve\nthousand furlongs, the same as the length and the breadth? That\n\"breadth\" in the Word signifies truth is evident from David:-\n\n     Jehovah, Thou hast not shut me up into the hand of the\n     enemy, Thou hast made my feet to stand in a broad place\n     (Psalm 31:8).\n\n     Out of straitness I called upon Jah; He answereth me in a\n     broad place (Psalm 118:5). Besides other passages (as in\n     Isaiah 8:8; and in Habakkuk 1:6). So in all other cases.\n\n\n198. From all this it can be seen that although there are spaces in\nheaven as in the world, still nothing there is reckoned in accordance\nwith spaces but in accordance with states; and in consequence spaces\nthere cannot be measured as in the world, but can be seen only from\nthe state and in accordance with the state of the interiors there.{1}\n\n  {Footnote 1} In the Word length signifies good (n. 1613, 9487).\n  \"Breadth\" signifies truth (n. 1613, 3433, 3434, 4482, 9487,\n  10179). Height signifies good and truth in respect to their\n  degrees (n. 9489, 9773, 10181).\n\n\n199. The primary and veriest cause of this is that the Lord is\npresent with everyone in the measure of his love and faith,{1} and\nthat it is in accordance with the Lord's presence that all things\nappear near or far away, for it is from this that all things in the\nheavens are determined. Also it is through this that angels have\nwisdom, for it is through this that they have extension of thought\nand through this a sharing of all things in the heavens; in a word,\nit is through this that they think spiritually, and not naturally\nlike men.\n\n  {Footnote 1} The conjunction and presence of the Lord with the\n  angels is according to their reception of love and charity from\n  Him (n. 290, 681, 1954, 2658, 2886, 2888, 2889, 3001,\n  3741-3743, 4318 4319, 4524, 7211, 9128).\n\n\n\n200. XXIII. THE FORM OF HEAVEN WHICH DETERMINES AFFILIATIONS AND\nCOMMUNICATIONS THERE.\n\nWhat the form of heaven is can be seen in some measure from what has\nbeen shown in the preceding chapters; as that heaven is like itself\nboth in its greatest and in its least divisions (n. 72); that\nconsequently each society is a heaven in a lesser form, and each\nangel in the least form (n. 51-58); that as the entire heaven\nreflects a single man, so each society of heaven reflects a man in a\nlesser form, and each angel in the least form (n. 59-77); that the\nwisest are at the center, and the less wise are round about even to\nthe borders, and the like is true of each society (n. 43); and that\nthose who are in the good of love dwell from the east to the west in\nheaven, and those who are in truths from good from the south to the\nnorth; and the same is true of each society (n. 148, 149). All this\nis in accord with the form of heaven; consequently it may be\nconcluded from this what this form is in general.{1}\n\n  {Footnote 1} The entire heaven in respect to all angelic\n  societies, is arranged by the Lord in accordance with His\n  Divine order, since it is the Divine of the Lord with the\n  angels that makes heaven (n. 3038, 7211, 9128, 9338, 10125,\n  10151, 10157). Concerning the heavenly form (n. 4040-4043,\n  6607, 9877).\n\n\n201. It is important to know what the form of heaven is, because not\nonly is all affiliation there in accordance with it, but also all\nmutual communication, and in consequence of this all extension of\nthoughts and affections, and thus all the intelligence and wisdom of\nangels. From this it follows that each one there is wise just to the\nextent that he is in the form of heaven, and is thus a form of\nheaven. It makes no difference whether you say in the form of heaven,\nor in the order of heaven, since the form of any thing is from its\norder and in accordance with its order.{1}\n\n  {Footnote 1} The form of heaven is a form in accordance with\n  the Divine order (n. 4040-4043, 6607, 9877).\n\n\n202. Let us consider first what is meant by being in the form of\nheaven. Man was created both in the image of heaven and in the image\nof the world; his internal in the image of heaven, and his external\nin the image of the world (see above, n. 57); and in the image means\nthe same thing as in accordance with the form. But as man by the\nevils of his will and consequent falsities of thought has destroyed\nin himself the image of heaven, that is, the form of heaven, and in\nplace of it has brought in the image and form of hell, his internal\nis closed up from his very birth; and this is why man is born into\npure ignorance, while animals of every kind are not. And that man may\nhave the image of heaven or form of heaven restored to him he must be\ntaught the things that pertain to order; since form, as has been\nsaid, is in accord with order. The Word contains all the laws of\nDivine order, for its precepts are the laws of Divine order;\ntherefore to the extent that man knows these and lives in accordance\nwith them his internal is opened and the order or image of heaven is\nthere formed anew. This makes clear what is meant by being in the\nform of heaven, namely, that it is to live in accordance with those\nthings that are in the Word.{1}\n\n  {Footnote 1} Divine truths are the laws of order (n. 2447,\n  7995). Man is a man to the extent that he lives in accordance\n  with order, that is, to the extent that he is in good in\n  accordance with Divine truths (n. 4839, 6605, 6626). All things\n  of Divine order are gathered up in man and he is from creation\n  Divine order in form (n. 4219, 4220, 4222, 4223, 4523, 4524,\n  5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472). Man is not\n  born into good and truth, but into evil and falsity, that is,\n  into the opposite of Divine order, and consequently into pure\n  ignorance; and for this reason he must needs be born anew that\n  is, be regenerated, which is effected by means of Divine truths\n  from the Lord, that he may be introduced into order (n. 1047,\n  2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286,\n  10731). When the Lord forms man anew, that is, regenerates him,\n  He arranges all things in him in accordance with order, which\n  means, into the form of heaven (n. 5700, 6690, 9931, 10303).\n\n\n203. So far as any one is in the form of heaven he is in heaven, and\nis, in fact, a heaven in the least form (n. 57); consequently he is\nto the same extent in intelligence and wisdom; for as has been said\nabove, all the thought of his understanding and all the affection of\nhis will extend themselves on every side into heaven in accord with\nits form, and wonderfully communicate with the societies there, and\nthese in turn with him.{1} [2] There are some who do not believe that\nthoughts and affections really extend themselves around about them,\nbut believe that they are within them, because whatever they think\nthey see within in themselves, and not as distant; but such are\ngreatly mistaken. For as the sight of the eye has extension to remote\nobjects, and is affected in accordance with the order of the things\nseen in that extension, so the interior sight, which is that of the\nunderstanding, has a like extension in the spiritual world, although\nnot perceived by man, for the reason given above (n. 196). The only\ndifference is that the sight of the eye is affected in a natural way,\nbecause it is affected by the things in the natural world, while the\nsight of the understanding is affected in a spiritual way, because by\nthe things in the spiritual world, all of which have relation to good\nand truth; and man's ignorance of this is because of his not knowing\nthat there is any light that enlightens the understanding; and yet\nwithout the light that enlightens the understanding man could not\nthink at all (of which light see above, n. 126-132). [3] There was a\ncertain spirit who believed that his thought was from himself, thus\nwithout any extension outside of himself and communication thereby\nwith societies outside of him. That he might learn that this was not\ntrue his communication with neighboring societies was cut off, and in\nconsequence, not only was he deprived of thought but he fell down as\nif lifeless, although tossing his arms about like a new-born infant.\nAfter a while the communication was restored to him, and then as it\nwas gradually restored he returned into the state of his thought. [4]\nWhen other spirits had seen this they confessed that all thought and\naffection, and in consequence, everything of life, flow in in\naccordance with communication, since everything of man's life\nconsists in his ability to think and be moved by affection, or what\nis the same, in his ability to understand and will.{2}\n\n  {Footnote 1} Everyone in heaven has communication of life,\n  which may be called its extension into angelic societies round\n  about, according to the quantity and quality of his good (n.\n  8794, 8797). Thoughts and affections have such extension (n.\n  2470, 6598-6613). They are united and separated in accordance\n  with the ruling affections (n. 4111).\n\n  {Footnote 2} There is only one Life, from which all, both in\n  heaven and in the world, live (n. 1954, 2021, 2536, 2658,\n  2886-2889, 3001, 3484, 3742, 5847, 6467). That life is from the\n  Lord above (n. 2886-2889, 3344, 3484, 4319, 4320, 4524, 4882,\n  5986, 6325, 6468-6470, 9276, 10196). It flows into angels,\n  spirits, and men, in a wonderful manner (n. 2886-2889, 3337,\n  3338, 3484, 3742). The Lord flows in from His Divine love,\n  which is such that what is its own it wills should be another's\n  (n. 3472, 4320). For this reason life appears to be in man, and\n  not flowing in (n. 3742, 4320). Of the joy of angels, perceived\n  and confirmed by what they told me, because of their not living\n  from themselves but from the Lord (n. 6469). The evil are\n  unwilling to be convinced that life flows in (n. 3743). Life\n  from the Lord flows in also with the evil (n. 2706, 3743, 4417,\n  10196). But they turn good into evil, and truth into falsity;\n  for such as man is such is his reception of life illustrated\n  (n. 4319, 4320, 4417).\n\n\n204. But let it be understood that intelligence and wisdom vary with\neveryone in accordance with this communication, those whose\nintelligence and wisdom are formed out of genuine truths and goods\nhaving communication with societies in accordance with the form of\nheaven; while those whose intelligence and wisdom are not formed out\nof genuine truths and goods, and yet out of what is in accord\ntherewith, have a broken and variously coherent communication, since\nit is not with societies that are in a series in which there is a\nform of heaven. On the other hand, those that are not in intelligence\nand wisdom, because they are in falsities from evil, have\ncommunication with societies in hell; and their extension is\ndetermined by the degree of their confirmation. Let it also be known\nthat this communication with societies is not such a communication\nwith them as is clearly perceptible to those there, but is a\ncommunication with what they really are, which is in them and flows\nfrom them.{1}\n\n  {Footnote 1} Thought pours itself into societies of spirits and\n  of angels round about (n. 6600-6605). Still it does not move or\n  disturb the thoughts of the societies (n. 6601, 6603).\n\n\n205. There is an affiliation of all in heaven in accordance with\nspiritual relationships, that is, relationships of good and truth in\ntheir order. It is so in the whole heaven; so in each society, and so\nin each house. Because of this angels who are in like good and truth\nrecognize each other, as relatives by blood and marriage do on the\nearth, precisely as if they had been acquainted from infancy. The\ngood and truth in each angel, which constitute his wisdom and\nintelligence, are affiliated in like manner; they recognize each\nother in like manner, and as they recognize each other they join\nthemselves together;{1} and in consequence those in whom truths and\ngoods are thus joined in accordance with a form of heaven see things\nfollowing one another in series, and how they cohere widely round\nabout; but those in whom goods and truths are not conjoined in\naccordance with the form of heaven do not see this.\n\n  {Footnote 1} Good recognizes its truth, and truth its good (n.\n  2429, 3101, 3102, 3161, 3179, 3180, 4358, 5704, 5835, 9637). In\n  this way good and truth are conjoined (n. 3834, 4096, 4097,\n  4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530,\n  9258, 10555). This is effected by influx from heaven (n. 9079).\n\n\n206. In each heaven there is such a form, and in accordance with it\nthe angels have communication and extension of thoughts and\naffections, and thus in accordance with it they have intelligence and\nwisdom. But the communication of one heaven with another is\ndifferent, that is, of the third or inmost with the second or middle,\nand of this with the first or outmost. But the communication between\nthe heavens should not be called communication but influx. About this\nsomething shall now be said. That there are three heavens distinct\nfrom each other can be seen above in its own chapter (n. 29-40).\n\n\n207. That between one heaven and another there is influx but not\ncommunication can be seen from their relative position. The third or\ninmost heaven is above, the second or middle heaven is below, and the\nfirst or outmost heaven is still lower. There is a like arrangement\nin all the societies in each heaven, for example, some dwell on\nelevated places that appear like mountains (n. 188); on the top of\nwhich those of the inmost heaven dwell; below these are the societies\nof the second heaven, below these again the societies of the outmost\nheaven. The same is true every where, both in elevated places and in\nthose not elevated. A society of a higher heaven has no communication\nwith a society of a lower except by correspondences (see above,\nn. 100); and communication by correspondences is what is called influx.\n\n\n208. One heaven is joined with another, or a society of one heaven\nwith the society of another, by the Lord alone, both by direct and by\nmediate influx, directly from Himself, and mediately through the\nhigher heavens in order into the lower.{1} As the conjunction of the\nheavens by this inflowing is from the Lord alone there is a most\ncareful precaution against any angel of a higher heaven looking down\ninto a society of a lower heaven and talking with any one there; for\nthe angel is thus immediately deprived of his intelligence and\nwisdom. The reason of this also shall be told. As there are three\ndegrees of heaven, so each angel has three degrees of life, those in\nthe inmost heaven having the third or inmost degree open, while the\nsecond and first degrees are closed; those in the middle heaven have\nthe second degree opened and the first and third closed; and those in\nthe lowest heaven have the first degree opened and the second and\nthird closed. Consequently, as soon as an angel of the third heaven\nlooks down into a society of the second heaven and talks with any one\nthere his third degree is at once closed; and as his wisdom resides\nin that degree, if that is closed he is deprived of his wisdom, for\nhe has none in the second or first degree. This is what is meant by\nthe words of the Lord in Matthew:\n\n     He that is on the housetop, let him not go down to take\n     what is in his house; and he that is in the field, let him\n     not turn back to take his garment (24:17, 18).\n\nAnd in Luke:\n\n     In that day he that shall be on the housetop and his goods\n     in the house, let him not go down to take them away; and\n     he that is in the field let him not turn back. Remember\n     Lot's wife (17:31, 32).\n\n  {Footnote 1} There is direct influx from the Lord and mediate\n  influx through heaven (n. 6063, 6307, 6472, 9682, 9683). There\n  is a direct influx of the Lord into the minutest parts of all\n  things (n. 6058, 6474-6478, 8717, 8728). Of the mediate influx\n  of the Lord through the heavens (n. 4067, 6982, 6985, 6996).\n\n\n209. No influx is possible from the lower heavens into the higher,\nbecause this is contrary to order; but there is influx from the\nhigher heavens into the lower. Moreover, the wisdom of the angels of\na higher heaven surpasses the wisdom of the angels of a lower heaven\nas a myriad to one; and this is another reason why the angels of a\nlower heaven cannot converse with those of a higher heaven; and in\nfact when they look towards them they do not see them, the higher\nheaven appearing like a cloudy something over their heads. But the\nangels of a higher heaven can see those in a lower heaven, although\nif permitted to talk with them they would lose their wisdom, as has\nbeen said above.\n\n\n210. The thoughts and affections as well as the speech of the angels\nof the inmost heaven are never perceived in the middle heaven,\nbecause they so transcend what is there. But when it pleases the Lord\nthere is seen in the lower heavens from that source something like a\nflame, and from the thoughts and affections in the middle heaven\nthere is seen in the outmost heaven something luminous, and sometimes\na cloud glowing white and variegated. From that cloud, its ascent,\ndescent, and form, what is being said there is in some measure known.\n\n\n211. From all this it can be seen what the form of heaven is, namely,\nthat it is the most perfect of all in the inmost heaven; in the\nmiddle heaven it is also perfect, but in a lower degree, and in the\noutmost heaven in a degree still lower; also that the form of one\nheaven has its permanent existence from another by means of influx\nfrom the Lord. But what communication by influx is cannot be\nunderstood unless it is known what degrees of height are, and how\nthey differ from degrees of length and breadth. What these different\ndegrees are may be seen above (n 38).\n\n\n212. When it comes to the particulars of the form of heaven and how\nit proceeds and flows, this not even the angels can comprehend. Some\nconception of it can be gained from the form of all things in the\nhuman body, when this is scanned and investigated by an acute and\nwise man; for it has been shown above, in their respective chapters,\nthat the entire heaven reflects a single man (see n. 59-72) and that\nall things in man correspond to the heavens (n. 87-102). How\nincomprehensible and inexplicable that form is is evident only in a\ngeneral way from the nervous fibers, by which each part and all parts\nof the body are woven together. What these fibers are, and how they\nproceed and flow in the brain, the eye cannot at all perceive; for\ninnumerable fibers are there so interwoven that taken together they\nappear like a soft continuous mass; and yet it is in accord with\nthese that each thing and all things of the will and understanding\nflow with the utmost distinctness into acts. How again they\ninterweave themselves in the body is clear from the various plexuses,\nsuch as those of the heart, the mesentery, and others; and also from\nthe knots called ganglions, into which many fibers enter from every\nregion and there intermingle, and when variously joined together go\nforth to their functions, and this again and again; besides like\nthings in every viscus, member, organ, and muscle. Whoever examines\nthese fibers and their many wonders with the eye of wisdom will be\nutterly bewildered. And yet the things seen with the eye are few, and\nthose not seen are still more wonderful because they belong to an\ninner realm of nature. It is clearly evident that this form\ncorresponds to the form of heaven, because all the workings of the\nunderstanding and the will are within it and are in accordance with\nit; for it is in accordance with this form that whatever a man wills\npasses spontaneously into act, and whatever he thinks spreads through\nthe fibers from their beginnings even to their terminations, which is\nthe source of sensations; and inasmuch as it is the form of thought\nand will, it is the form of intelligence and wisdom. Such is the form\nthat corresponds to the form of heaven. And from this it can be known\nthat such is the form in accordance with which every affection and\nthought of angels extends itself, and that so far as the angels are\nin that form they are in intelligence and wisdom. That this form of\nheaven is from the Divine Human of the Lord can be seen above (n.\n78-86). All this has been said to make clear also that the heavenly\nform is such that even as to its generals it can never be completely\nknown, thus that it is incomprehensible even to the angels, as has\nbeen said above.\n\n\n\n213. XXIV. GOVERNMENTS IN HEAVEN.\n\nAs heaven is divided into societies, and the larger societies consist\nof some hundreds of thousands of angels (n. 50), and all within a\nsociety, although in like good, are not in like wisdom (n. 43), it\nmust needs follow that governments exist there, since order must be\nobserved, and all things of order must be guarded. But the\ngovernments in the heavens differ; they are of one sort in societies\nthat constitute the Lord's celestial kingdom, and of another sort in\nthe societies that constitute His spiritual kingdom; they differ also\nin accordance with the functions of the several societies.\nNevertheless, no other government than the government of mutual love\nis possible in the heavens, and the government of mutual love is\nheavenly government.\n\n\n214. Government in the Lord's celestial kingdom is called\nrighteousness because all in that kingdom are in the good of love to\nthe Lord from the Lord, and whatever is from that good is called\nrighteous. Government there belongs to the Lord alone. He leads them\nand teaches them in the affairs of life. The truths that are called\ntruths of judgment are written on their hearts; everyone knows them,\nperceives them, and sees them;{1} and in consequence matters of\njudgment there never come into question, but only matters of\nrighteousness, which belong to the life. About these matters the less\nwise consult the more wise, and these consult the Lord and receive\nanswers. Their heaven, that is, their inmost joy, is to live rightly\nfrom the Lord.\n\n  {Footnote 1} The celestial angels do not think and speak from\n  truths, as the spiritual angels do, because they have from the\n  Lord a perception of all things of truth (n. 202, 597, 607,\n  784, 1121, 1384, 1398, 1442, 1919, 7680, 7877, 8780, 9277,\n  10336). In respect to truths the celestial angels say, Yea,\n  yea, or Nay, nay; but the spiritual angels reason about them\n  whether they are true or not (n. 2715, 3246, 4448, 9166, 10786,\n  where the Lord's words, Let your speech be Yea, yea, Nay, nay;\n  what is beyond these is from evil (Matt. 5:37). are explained).\n\n\n215. In the Lord's spiritual kingdom the government is called\njudgment; because those in that kingdom are in spiritual good, which\nis the good of charity towards the neighbor, and that good in its\nessence is truth;{1} and truth pertains to judgment, as good pertains\nto righteousness.{2} These, too, are led by the Lord, but mediately\n(n. 208); and in consequence they have governors, few or many\naccording to the need of the society in which they are. They also\nhave laws according to which they live together. The governors\nadminister all things in accordance with the laws, which they\nunderstand because they are wise, and in doubtful matters they are\nenlightened by the Lord.\n\n  {Footnote 1} Those in the spiritual kingdom are in truths, and\n  those in the celestial kingdom are in good (n. 863, 875, 927,\n  1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596). The good\n  of the spiritual kingdom is the good of charity towards the\n  neighbor and this good in its essence is truth (n. 8042,\n  10296).\n\n  {Footnote 2} In the Word \"righteousness\" is predicated of good,\n  and \"Judgment\" of truth therefore \"to do righteousness and\n  judgment\" means good and truth (n. 2235, 9857). \"Great\n  judgments\" means the law of Divine order, thus Divine truths\n  (n. 7206).\n\n\n216. As government from good, which is the kind of government that\nexists in the Lord's celestial kingdom, is called righteousness; and\ngovernment from truth, which is the kind of government that exists in\nthe Lord's spiritual kingdom, is called judgment, so the terms\n\"righteousness and judgment\" are used in the Word when heaven and the\nchurch are treated of, \"righteousness\" signifying celestial good, and\n\"judgment\" spiritual good, which good, as has been said above, is in\nits essence truth, as in the following passages:\n\n     Of peace there shall be no end upon the throne of David\n     and upon His kingdom, to establish it and to uphold it in\n     judgment and in righteousness from henceforth and even to\n     eternity (Isaiah 9:7).\n\nBy \"David\" here the Lord is meant;{1} and by \"His kingdom\" heaven, as\nis evident from the following passage:\n\n     I will raise unto David a righteous Branch, and He shall\n     reign as King, and shall deal intelligently and shall\n     execute judgment and righteousness in the land (Jer.\n     23:5).\n\n     Jehovah is exalted, for He dwelleth on high; He hath\n     filled Zion with judgment and righteousness (Isaiah 33:5).\n     \"Zion\" also means heaven and the church.{2}\n\n     I, Jehovah, doing judgment and righteousness on the earth,\n     for in these things I delight (Jer. 9:24).\n\n     I will betroth thee unto Me forever, and I will betroth\n     thee unto Me in righteousness and judgment (Hosea 2:19).\n\n     O Jehovah, in the heavens Thy righteousness is like the\n     mountains of God, and Thy judgments are like the great\n     deep (Psalm 36:5, 6).\n\n     They ask of Me the judgments of righteousness, they long\n     for an approach unto God (Isaiah 58:2). So in other\n     places.\n\n  {Footnote 1} By \"David\" in the prophetic parts of the Word, the\n  Lord is meant (n. 1888, 9954).\n\n  {Footnote 2} In the Word \"Zion\" means the church, and\n  specifically the celestial church (n. 2362, 9055).\n\n\n217. In the Lord's spiritual kingdom there are various forms of\ngovernment, differing in different societies, the variety being in\naccord with the functions performed by the societies; and the\nfunctions of these are in accord with the functions of all things in\nman to which they correspond. That these are various is well known,\nthe heart having one function, the lungs another, the liver another,\nthe pancreas and spleen another, and each sensory organ another. As\nin the body these organs perform various services, so there are\nvarious services pertaining to the societies in the Greatest Man,\nwhich is heaven for the societies there correspond to these organs.\nThat there is a correspondence of all things of heaven with all\nthings of man may be seen in its own chapter above (n. 87-102). But\nall these forms of government agree in this, that they look to the\npublic good as their end, and in that good to the good of the\nindividual.{1} And this is so because everyone in the whole heaven is\nunder the auspices of the Lord, who loves all, and from Divine love\nordains that there shall be a common good, from which each individual\nshall receive his own good. Each one, moreover, receives good\naccording as he loves the common good; for so far as he loves the\ncommon good he loves all and everyone; and as that love is love of\nthe Lord he is to that extent loved by the Lord, and good comes to\nhim.\n\n  {Footnote 1} Every man and every community, also one's country\n  and the church and in the universal sense the kingdom of the\n  Lord, is a neighbor, and to do good to these from love of good\n  in accordance with their state is to love the neighbor; that\n  is, the neighbor is the good of these, which is the common good\n  that must be consulted (n. 6818-6824, 8123). Civil good also,\n  which is justice, is a neighbor (n. 2915, 4730, 8120-8123).\n  Therefore charity towards the neighbor extends itself to all\n  things and each thing of the life of man; and loving good and\n  doing good from love of good and truth, and also doing what is\n  just from a love of what is just in every function and in every\n  work, is loving the neighbor (n. 2417, 8121-8124).\n\n\n218. From all this it can be seen what the governors there are,\nnamely, that they are such as are preeminent in love and wisdom, and\ntherefore desire the good of all, and from wisdom know how to provide\nfor the realization of that good. Such governors do not domineer or\ndictate, but they minister and serve (to serve meaning to do good to\nothers from a love of the good, and to minister meaning to see to it\nthat the good is done); nor do they make themselves greater than\nothers, but less, for they put the good of society and of the\nneighbor in the first place, and put their own good last; and\nwhatever is in the first place is greater and what is last is less.\nNevertheless, the rulers have honor and glory; they dwell in the\nmidst of the society, in higher position than the rest, and also in\nmagnificent palaces; and this glory and honor they accept not for the\nsake of themselves but for the sake of obedience; for all there know\nthat they have this honor and glory from the Lord, and on that\naccount should be obeyed. This is what is meant by the Lord's words\nto His disciples:\n\n     Whosoever would become great among you let him be your\n     minister; and whosoever would be first among you let him\n     be your servant; as the Son of man came not to be\n     ministered unto but to minister (Matt. 20:27, 28).\n\n     He that is greatest among you let him be as the least, and\n     he that is chief as he that doth minister (Luke 22:26).\n\n\n219. Also in each house there is a like government in a lesser form.\nIn every house there is a master and there are servants; the master\nloves the servants and the servants love the master, consequently\nthey serve each other from love. The master teaches how they ought to\nlive, and tells what is to be done; the servants obey and perform\ntheir duties. To perform use is the delight of everyone's life. This\nshows that the Lord's kingdom is a kingdom of uses.\n\n\n220. Also in the hells there are governments, for without governments\nthey could not be kept in restraint; but the governments there are\nopposite to the governments in the heavens; they are governments of\nthe love of self. Everyone there wishes to dictate to others and to\nbe over others. They hate those that do not favor them, and make them\nobjects of their vengeance and fury, for such is the nature of the\nlove of self. Therefore the more malignant are set over them as\ngovernors, and these they obey from fear.{1} But of this below, where\nthe hells are treated of.\n\n  {Footnote 1} There are two kinds of rule, one from love towards\n  the neighbor the other from love of self (n. 10814). From the\n  rule that is from love towards the neighbor flow all goods and\n  all happinesses (n. 10160, 10814). In heaven no one desires to\n  rule from the love of self, but all desire to minister, which\n  means to rule from love to the neighbor; this is the source of\n  their great power (n. 5732). From rule from the love of self\n  all evils flow in (n. 10038). When the loves of self and the\n  world had begun to prevail men were compelled to subject\n  themselves to governments as a means of security (n. 7364,\n  10160, 10814).\n\n\n\n221. XXV. DIVINE WORSHIP IN HEAVEN.\n\nDivine worship in the heavens is not unlike in externals Divine\nworship on the earth, but in internals it is different. In the\nheavens, as on the earth, there are doctrines, preachings, and church\nedifices. In essentials the doctrines there are everywhere the same;\nbut in the higher heavens they contain more interior wisdom than in\nthe lower. The preachings are in harmony with the doctrines; and as\nthey have houses and palaces (n. 183-190), so they have also church\nedifices, in which there is preaching. Such things exist in heaven,\nbecause the angels are being perfected continually in wisdom and\nlove. For they possess, as men do, understanding and will; and both\ntheir understanding and their will are capable of being continually\nperfected, the understanding by means of truths of intelligence, and\nthe will by means of the goods of love.{1}\n\n  {Footnote 1} The understanding is receptive of truth, and the\n  will of good (n. 3623, 6125, 7503, 9300, 9930). As all things\n  have relation to truth and good, so everything of man's life\n  has relation to understanding and will (n. 803, 10122). Angels\n  are perfected to eternity (n. 4803, 6648).\n\n\n222. But essential Divine worship in the heavens does not consist in\ngoing to church and hearing preaching, but in a life of love,\ncharity, and faith, in accordance with doctrine; preachings in\nchurches serve solely as means of instruction in matters of life. I\nhave talked with angels on this subject, and have told them that it\nis believed in the world that Divine worship consists solely in\nattending church, listening to the preaching, observing the sacrament\nof the Supper three or four times a year, and performing other acts\nof worship according to the requirements of the church; also devoting\nspecial times to prayers, and at such times, behaving devoutly. The\nangels said that these are outward acts that ought to be done, but\nare of no avail unless there is an internal from which they proceed,\nwhich is a life in accordance with the precepts that doctrine\nteaches.\n\n\n223. That I might learn about their meeting in places of worship, I\nhave been permitted at times to attend and to hear the preaching. The\npreacher stands in a pulpit at the east. Those who are in the light\nof wisdom more than others sit in front of him; those who are in less\nlight sit to the right and left of these. There is a circular\narrangement of the seats, so that all are in the preacher's view, no\none so sitting at either side as to be out of his view. At the\nentrance, which is at the east of the building and on the left of the\npulpit, those stand who are being initiated. No one is permitted to\nstand behind the pulpit; when there is any one there the preacher\nbecomes confused. It is the same if any one in the congregation\ndissents; and for this reason the dissenter must needs turn away his\nface. The wisdom of the preachings is such as to be above all\ncomparison with the preachings of this world, for those in the\nheavens are in interior light. The church edifices in the spiritual\nkingdom are apparently built of stone, and those in the celestial\nkingdom of wood; because stone corresponds to truth, and those who\nare in the spiritual kingdom are in truth, while wood corresponds to\ngood, and those in the celestial kingdom are in good.{1} In that\nkingdom the sacred edifices are not called churches but houses of\nGod. In that kingdom they are without magnificence; but in the\nspiritual kingdom they are more or less magnificent.\n\n  {Footnote 1} \"Stone\" signifies truth (n. 114, 643, 1298, 3720,\n  6426, 8609, 10376). \"Wood\" signifies good (n. 643, 3720, 8354).\n  For this reason the most ancient people, who were in celestial\n  good, had sacred buildings of wood (n. 3720).\n\n\n224. I have also talked with one of the preachers about the holy\nstate in which those are who listen to the preaching in the churches.\nHe said that everyone is pious, devout, and holy in harmony with his\ninteriors, which pertain to love and faith, for holiness itself is in\nlove and faith, because the Divine of the Lord is in them. He also\nsaid that he did not know what outward holiness is apart from love\nand faith; and when he thought about it he said that perhaps it is\nsomething counterfeiting holiness in outward appearance, either\nconventional or hypocritical; and that such holiness is kindled and\nsustained by spurious fire from the love of self and the world.\n\n\n225. All the preachers are from the Lord's spiritual kingdom; none\nare from the celestial kingdom. They are from the spiritual kingdom\nbecause the angels there are in truths from good, and all preaching\nmust be from truths. There are no preachers from the celestial\nkingdom because those who are there are in the good of love, and they\nsee and perceive truths from good, but do not talk about them. But\nalthough the angels in the celestial kingdom perceive and see truths\nthere are preachings there, since by means of preachings they are\nenlightened in the truths that they already know, and are perfected\nby many truths that they did not know before. As soon as they hear\ntruths they acknowledge them and thus perceive them; and the truths\nthey perceive they love, and by living in accordance with them they\nmake them to be of their life, declaring that living in accordance\nwith truths is loving the Lord.{1}\n\n  {Footnote 1} Loving the Lord and the neighbor is living in\n  accordance with the Lord's commandments (n. 10143, 10153,\n  10310, 10578, 10645, 10683).\n\n\n226. All preachers are appointed by the Lord, and have therefrom a\ngift for preaching. No others are permitted to preach in the\nchurches. They are not called priests, but preachers. They are not\ncalled priests because the celestial kingdom is the priesthood of\nheaven; for priesthood signifies the good of love to the Lord, and\nthose in the celestial kingdom are in that good; while the spiritual\nkingdom is the kingship of heaven, for kingship signifies truth from\ngood, and those in the spiritual kingdom are in that truth (see\nabove, n. 24).{1}\n\n  {Footnote 1} Priests represented the Lord in respect to the\n  Divine good, kings in respect to Divine truth (n. 2015, 6148).\n  Therefore, in the Word a \"priest\" signifies those who are in\n  the good of love to the Lord, and the priesthood signifies that\n  good (n. 9806, 9809). A \"king\" in the Word signifies those who\n  are in Divine truth, and therefrom kingship signifies truth\n  from good (n. 1672, 2015, 2069, 4575, 4581, 4966, 5044).\n\n\n227. The doctrines with which their preachings are in accord all look\nto life as their end, and none look to faith separate from the life.\nThe doctrine of the inmost heaven is more full of wisdom than the\ndoctrine of the middle heaven, and this more full of intelligence\nthan the doctrine of the outmost heaven; for in each heaven the\ndoctrines are adapted to the perceptions of the angels. The essential\nof all doctrines is acknowledging the Divine Human of the Lord.\n\n\n\n228. XXVI. THE POWER OF THE ANGELS OF HEAVEN.\n\nThat the angels possess power cannot be comprehended by those who\nknow nothing about the spiritual world and its influx into the\nnatural world. Such think that angels can have no power because they\nare spiritual and are even so pure and unsubstantial that no eye can\nsee them. But those who look more interiorly into the causes of\nthings take a different view. Such know that all the power that a man\nhas is from his understanding and will (for apart from these he is\npowerless to move a particle of his body), and his understanding and\nwill are his spiritual man. This moves the body and its members at\nits pleasure; for whatever it thinks the mouth and tongue speak, and\nwhatever it wills the body does; and it bestows its strength at\npleasure. As man's will and understanding are ruled by the Lord\nthrough angels and spirits, so also are all things of his body,\nbecause these are from the will and understanding; and if you will\nbelieve it, without influx from heaven man cannot even move a step.\nThat this is so has been shown me by much experience. Angels have\nbeen permitted to move my steps, my actions, and my tongue and\nspeech, as they pleased, and this by influx into my will and thought;\nand I have learned thereby that of myself I could do nothing. I was\nafterwards told by them that every man is so ruled, and that he can\nknow this from the doctrine of the church and from the Word, for he\nprays that God may send His angels to lead him, direct his steps,\nteach him, and inspire in him what to think and what to say, and\nother like things; although he says and believes otherwise when he is\nthinking by himself apart from doctrine. All this has been said to\nmake known what power angels have with man.\n\n\n229. But so great is the power of angels in the spiritual world that\nif I should make known all that I have witnessed in regard to it it\nwould exceed belief. Any obstruction there that ought to be removed\nbecause it is contrary to Divine order the angels cast down or\noverthrow merely by an effort of the will and a look. Thus I have\nseen mountains that were occupied by the evil cast down and\noverthrown, and sometimes shaken from end to end as in earthquakes;\nalso rocks cleft asunder to their bottoms, and the evil who were upon\nthem swallowed up. I have seen also hundreds of thousands of evil\nspirits dispersed by angels and cast down into hell. Numbers are of\nno avail against them; neither are devices, cunning, or combinations;\nfor they see through them all, and disperse them in a moment. (But\nmore may be seen on this subject in the account of The Destruction of\nBabylon.) Such power do angels have in the spiritual world. It is\nevident from the Word that they have like power in the natural world\nalso when it is permitted; for instance, that they have given to\ndestruction entire armies; and that they brought on a pestilence from\nwhich seventy thousand men died. Of this angel it is said:\n\n     The angel stretched out his hand against Jerusalem to\n     destroy it but Jehovah repented Him of the evil, and said\n     to the angel that destroyed the people, It is enough, now\n     stay thy hand. And David saw the angel that smote the\n     people (2 Samuel 24:16, 17);\n\nbesides other passages. Because the angels have such power they are\ncalled powers; as in David:\n\n     Bless Jehovah, ye angels, mighty in power (Psalm 103:20).\n\n\n230. But it must be understood that the angels have no power whatever\nfrom themselves, but that all their power is from the Lord; and that\nthey are powers only so far as they acknowledge this. Whoever of them\nbelieves that he has power from himself instantly becomes so weak as\nnot to be able to resist even a single evil spirit. For this reason\nangels ascribe no merit whatever to themselves, and are averse to all\npraise and glory on account of any thing they do, ascribing all the\npraise and glory to the Lord.\n\n\n231. It is the Divine truth that goes forth from the Lord that has\nall power in the heavens, for the Lord in heaven is Divine truth\nunited to Divine good (see n. 126-140). To the extent that angels are\nreceptions of this truth they are powers.{1} Moreover each one is his\nown truth and his own good because each one is such as his\nunderstanding and will are. The understanding pertains to truth\nbecause everything of it is from truths, and the will pertains to\ngood because everything of it is from goods; for whatever any one\nunderstands he calls truth, and whatever he wills he calls good. From\nthis it is that everyone is his own truth and his own good.{2}\nTherefore so far as an angel is truth from the Divine and good from\nthe Divine he is a power, because to that extent the Lord is in him.\nAnd as no one's good and truth are wholly like or the same as\nanother's, since in heaven, as in the world, there is endless variety\n(n. 20), so the power of one angel is not like the power of another.\nThose who constitute the arms in the Greatest Man, or heaven, have\nthe greatest power because such are more in truths than others, and\ninto their truths good flows from the entire heaven. Moreover, the\npower of the whole man passes into the arms, and by means of these\nthe whole body exercises its powers. It is for this reason that in\nthe Word \"arms\" and \"hand\" signify powers.{3} Sometimes on this\naccount a naked arm is seen in heaven so powerful as to be able to\nbreak in pieces everything in its way, even though it were a great\nrock on the earth. Once it was moved towards me, and I perceived that\nit was able to crush my bones to atoms.\n\n  {Footnote 1} Angels are called powers and are powers from their\n  reception of Divine truth from the Lord (n. 9639). Angels are\n  recipients of Divine truth from the Lord and on this account\n  are sometimes called \"gods\" in the Word (n. 4295, 4402, 7268,\n  7873, 8192, 8301, 9160).\n\n  {Footnote 2} A man or an angel is his own good and his own\n  truth, thus his own love and his own faith (n. 10298, 10367).\n  He is his own understanding and his own will, for everything of\n  life is there from; the life of good is from the will, and the\n  life of truth is from the understanding (n. 10076, 10177,\n  10264, 10284).\n\n  {Footnote 3} The correspondence of the hands, arms, and\n  shoulders, with the Greatest man or heaven (n. 4931-4937). In\n  the Word, \"arms\" and hands signify power (n. 878, 3091, 4932,\n  4933, 6947, 10019).\n\n\n232. It has been shown above (n. 137) that the Divine truth that goes\nforth from the Lord has all power, and that angels have power to the\nextent that they are receptions of Divine truth from the Lord. But\nangels are so far receptions of Divine truth as they are receptions\nof Divine good, for truths have all their power from good, and none\napart from good. So, too, good has all its power through truths, and\nnone apart from truths. Power springs from the conjunction of these\ntwo. The same is true of faith and love; for it is the same whether\nyou say truth or faith, since everything of faith is truth; also it\nis the same whether you say good or love, since everything of love is\ngood.{1} The great power that angels have by means of truths from\ngood is shown also from this, that when an evil spirit is merely\nlooked at by the angels he falls into a swoon, and does not appear\nlike a man, and this until the angel turns away his eyes. Such an\neffect is produced by the look of the eyes of angels, because the\nsight of angels is from the light of heaven, and the light of heaven\nis Divine truth (see above, n. 126-132). Moreover, the eyes\ncorrespond to truths from good.{2}\n\n  {Footnote 1} All power in heaven is the power of truth from\n  good, thus of faith from loves (n. 3091, 3563, 6423, 8304,\n  9643, 10019, 10182). All power is from the Lord, because from\n  Him is every truth of faith and every good of love (n. 9327,\n  9410). This power is meant by the keys given to Peter (n.\n  6344). It is Divine truth going forth from the Lord that has\n  all power (n. 6948, 8200). This power of the lord is what is\n  meant by \"sitting at the right hand of Jehovah\" (n. 3387, 4592,\n  4933, 7518, 7673, 8281, 9133). The right had means power (n.\n  10019).\n\n  {Footnote 2} The eyes correspond to truths from good\n  (n. 4403-4421, 4523-4534, 6923).\n\n\n233. As truths from good have all power, so falsities from evil have\nno power at all;{1} and as all in hell are in falsities from evil\nthey have no power against truth and good. But what power they have\namong themselves, and what power evil spirits have before they are\ncast into hell, will be told hereafter.\n\n  {Footnote 1} Falsity from evil has no power, because truth from\n  food has all power (n. 6784, 10481).\n\n\n\n234. XXVII. THE SPEECH OF ANGELS.\n\nAngels talk with each other just as men do in the world, and on\nvarious subjects, as on domestic matters, and on matters of the civil\nstate, and of moral, and spiritual life. And there is no difference\nexcept that their talk is more intelligent than that of men, because\nit is from more interior thought. I have been permitted to associate\nwith them frequently, and to talk with them as friend with friend,\nand sometimes as stranger with stranger; and as I was then in a state\nlike theirs I knew no otherwise than that I was talking with men on\nthe earth.\n\n\n235. Angelic speech, like human speech, is distinguished into words;\nit is also audibly uttered and heard; for angels, like men, have\nmouth, tongue, and ears, and an atmosphere in which the sound of\ntheir speech is articulated, although it is a spiritual atmosphere\nadapted to angels, who are spiritual. In their atmosphere angels\nbreathe and utter words by means of their breath, as men do In their\natmosphere.{1}\n\n  {Footnote 1} In the heavens there is respiration, but it is of\n  an interior kind (n. 3884, 3885) from experience (n. 3884,\n  3885, 3891, 3893). There are differing respirations there,\n  varying in accordance with their states (n. 1119, 3886, 3887,\n  3889, 3892, 3893). The evil are wholly unable to breathe in\n  heaven, and they are suffocated if they go there (n. 3894).\n\n\n236. In the entire heaven all have the same language, and they all\nunderstand one another, to whatever society, near or remote, they\nbelong. Language there is not learned but is instinctive with\neveryone, for it flows from their very affection and thought, the\ntones of their speech corresponding to their affections, and the\nvocal articulations which are words corresponding to the ideas of\nthought that spring from the affections; and because of this\ncorrespondence the speech itself is spiritual, for it is affection\nsounding and thought speaking. [2] Any one who gives any thought to\nit can see that all thought is from affection which pertains to love,\nand that the ideas of thought are the various forms into which the\ngeneral affection is distributed; for no thought or idea is possible\napart from affection-the soul and life of thought is from affection.\nThis enables angels to know, merely from another's speech, what he\nis-from the tone what his affection is, and from the vocal\narticulations or words what his mind is. The wiser angels know what\nthe ruling affection is from a single series of words, for that\naffection is what they chiefly attend to. [3] It is known that each\nindividual has a variety of affections, one affection when in joy,\nanother when in grief, another when in sympathy and compassion,\nanother when in sincerity and truth, another when in love and\ncharity, another when in zeal or in anger, another when in simulation\nand deceit, another when in quest of honor and glory, and so on. But\nthe ruling affection or love is in all of these; and for this reason\nthe wiser angels, because they perceive that love, know from the\nspeech the whole state of another. [4] This it has been granted me to\nknow from much experience. I have heard angels disclosing the\ncharacter of another's life merely from hearing him speak. They also\nsaid that from any ideas of another's thought they could know all\nthings of his life, because from those ideas they know his ruling\nlove, in which are all things in their order. They know also that\nman's book of life is nothing else.\n\n\n237. Angelic language has nothing in common with human languages\nexcept certain words that are the sounds of a specific affection; yet\nthis is true not of the words themselves but of their sounds; on\nwhich subject something will be said in what follows That angelic\nlanguage has nothing in common with human languages is evident from\nthe fact that angels are unable to utter a single word of human\nlanguage. This was tried but they could not do it, because they can\nutter nothing except what is in entire agreement with their\naffections; whatever is not in agreement is repugnant to their very\nlife, for life belongs to affection, and their speech is from their\nlife. I have been told that the first language of men on our earth\ncoincided with angelic language because they had it from heaven; and\nthat the Hebrew language coincides with it in some respects.\n\n\n238. As the speech of angels corresponds to their affection, and\ntheir affection belongs to their love, and as the love of heaven is\nlove to the Lord and love towards the neighbor (see above, n. 13-19),\nit is evident how choice and delightful their talk must be, affecting\nnot the ears only but also the interiors of the mind of those who\nlisten to it. There was a certain hard-hearted spirit with whom an\nangel spoke. At length he was so affected by what was said that he\nshed tears, saying that he had never wept before, but he could not\nrefrain, for it was love speaking.\n\n\n239. The speech of angels is likewise full of wisdom because it\nproceeds from their interior thoughts, and their interior thought is\nwisdom, as their interior affection is love, and in their speech\ntheir love and wisdom unite. For this reason their speech is so full\nof wisdom that they can express in a single word what man cannot\nexpress in a thousand words also the ideas of their thought include\nthings that are beyond man's comprehension, and still more his power\nof expression. This is why the things that have been heard and seen\nin heaven are said to be ineffable, and such as ear hath never heard\nnor eye seen. [2] That this is true I have also been permitted to\nlearn by experience. At times I have entered into the state in which\nangels are, and in that state have talked with them, and I then\nunderstood everything. But when I was brought back into my former\nstate, and thus into the natural thought proper to man, and wished to\nrecall what I had heard I could not; for there were thousands of\nthings unadapted to the ideas of natural thought, and therefore\ninexpressible except by variegations of heavenly light, and thus not\nat all by human words. [3] Also the ideas of thought of the angels\nfrom which their words spring are modifications of the light of\nheaven, and the affections from which the tones of the words spring\nare variations of the heat of heaven, the light of heaven being\nDivine truth or wisdom, and the heat of heaven the Divine good or\nlove (see above, n. 126-140); and the angels have their affection\nfrom the Divine love, and their thought from the Divine wisdom.{1}\n\n  {Footnote 1} The ideas of angels, from which they speak, are\n  expressed by wonderful variegations of the light of heaven (n.\n  1646, 3343, 3993).\n\n\n240. Because the speech of angels proceeds directly from their\naffection, and the ideas of their thought are the various forms into\nwhich their general affection is distributed (see above, n. 236),\nangels can express in a moment what a man cannot express in half an\nhour; also they can set forth in a few words what has been expressed\nin writing on many pages; and this, too, has been proved to me by\nmuch experience.{1} Thus the angels' ideas of thought and the words\nof their speech make one, like effecting cause and effect; for what\nis in the ideas of thought as cause is presented in the words as\neffect, and this is why every word comprehends in itself so many\nthings. Also all the particulars of angelic thought, and thus of\nangelic speech, appear when presented to view like a thin wave or\ncircumfluent atmosphere, in which are innumerable things in their\norder derived from angelic wisdom, and these enter another's thought\nand affect him. The ideas of thought of everyone, both angel and man,\nare presented to view in the light of heaven, whenever the Lord\npleases.{2}\n\n  {Footnote 1} Angels can express by their speech in a moment\n  more than a man can express by his in half an hour; and they\n  can also express things that do not fall into the expressions\n  of human speech (n. 1641-1643, 1645, 4609, 7089).\n\n  {Footnote 2} The innumerable things contained in one idea of\n  thought (n. 1008, 1869, 4946, 6613-6618). The ideas of man's\n  thought are opened in the other life, and what they are is\n  presented to view to the life (n. 1869, 3310, 5510). What their\n  appearance is (n. 6601, 8885). The ideas of angels of the\n  inmost heaven present an appearance of flamy light (n. 6615).\n  The ideas of angels of the outmost heaven present an appearance\n  of thin white clouds (n. 6614). An angelic idea seen, from\n  which there was a radiation towards the Lord (n. 6620). Ideas\n  of thought extend themselves widely into the societies of\n  angels round about (n. 6598-6613).\n\n\n241. The speech of angels of the Lord's celestial kingdom resembles\nthe speech of the angels of His spiritual kingdom, but it is from\nmore interior thought. Celestial angels are in good of love to the\nLord, and therefore speak from wisdom; while spiritual angels are in\nthe good of charity towards the neighbor, which in its essence is\ntruth (n. 215), and therefore speak from intelligence, for wisdom is\nfrom good, and intelligence is from truth. For this reason the speech\nof celestial angels is like a gentle stream, soft, and as it were\ncontinuous; but the speech of spiritual angels is slightly vibratory\nand divided. The speech of celestial angels has much of the tones of\nthe vowels u and o; while the speech of spiritual angels has much of\nthe tones of e and i;{1} for the vowels stand for tone, and in the\ntone there is affection, the tone of the speech of angels\ncorresponding to their affection, as has been said above (n. 236);\nwhile the vocal articulations, which are words, correspond to the\nideas of thought which spring from affection. As the vowels are not\nessential to a language, but serve by means of tones to elevate the\nwords to the various affections according to each one's state, so in\nthe Hebrew tongue the vowels are not expressed, and are also\nvariously pronounced. From this a man's quality in respect to his\naffection and love is known to the angels. Also in the speech of\ncelestial angels there are no hard consonants, and it rarely passes\nfrom one consonant to another without the interposition of a word\nbeginning with a vowel. This is why in the Word the particle \"and\" is\nso often interposed, as can be seen by those who read the Word in the\nHebrew, in which this particle is soft, beginning and ending with a\nvowel sound. Again, in the Word, in Hebrew, it can in some measure be\nseen from the words used whether they belong to the celestial class\nor the spiritual class, that is, whether they involve good or truth.\nThose involving good partake largely of the sounds of u and o, and\nalso somewhat of a, while those involving truth partake of the sounds\nof e and i. Because it is especially in tones that affections express\nthemselves, so in human speech, when great subjects are discussed,\nsuch as heaven [caelum] and God [Deus], those words are preferred\nthat contain the vowels u and o; and musical tones, whenever such\nthemes are to be expressed, rise to the same fullness; but not when\nless exalted themes are rendered. By such means musical art is able\nto express affections of various kinds.\n\n  {Footnote 1} [As these vowels are pronounced in European\n  language. -- Tr.]\n\n\n242. In angelic speech there is a kind of symphony that cannot be\ndescribed;{1} which comes from the pouring forth and diffusion of the\nthoughts and affections from which speech flows, in accordance with\nthe form of heaven, and all affiliation and all communication in\nheaven is in accordance with that form. That angels are affiliated in\naccordance with the form of heaven, and that their thoughts and\naffections flow in accordance with it may be seen above (n. 200-212).\n\n  {Footnote 1} In angelic speech there is a symphony with\n  harmonious cadence (n. 1648, 1649, 7191).\n\n\n243. Speech like that in the spiritual world is inherent in every man\nin his interior intellectual part; but man does not know this,\nbecause this speech does not with man, as with angels, fall into\nwords analogous to affection; nevertheless this is what causes man,\nwhen he enters the other life, to come into the same speech as\nspirits and angels, and thus to know how to speak without\ninstruction.{1} But more on this subject hereafter.\n\n  {Footnote 1} There is spiritual or angelic speech belonging to\n  man, though he does not know it (n. 4104). The ideas of the\n  internal man are spiritual, but during his life in the world\n  man perceives them naturally, because he then thinks in what is\n  natural (n. 10236, 10237, 10551). Man comes after death into\n  his interior ideas (n. 3226, 3342, 3343, 10568, 10604). Those\n  ideas then form his speech (n. 2470-2479).\n\n\n244. In heaven, as has been said above, all have one speech; but it\nis varied in this respect, that the speech of the wise is more\ninterior and more full of variations of affections and ideas of\nthought, while the speech of the less wise is more external and less\nfull; and the speech of the simple is still more external, consisting\nof words from which the meaning is to be gathered in the same way as\nwhen men are talking to one another. There is also speech by the\nface, terminating in something sonorous modified by ideas. Again,\nthere is speech in which heavenly representatives are mingled with\nthe ideas, and go forth from ideas to sight. There is also speech by\ngestures that correspond to affections, and represent things like\nthose expressed by their words. There is speech by means of the\ngenerals of affections and the generals of thoughts. There is speech\nlike thunder; besides other kinds.\n\n\n245. The speech of evil and infernal spirits is likewise natural to\nthem because it is from affections; but it is from evil affections\nand consequent filthy ideas, to which angels are utterly averse. Thus\nthe modes of speaking in hell are opposite to those of heaven; and in\nconsequence evil spirits cannot endure angelic speech, and angels\ncannot endure infernal speech. To the angels infernal speech is like\na bad odor striking the nostrils. The speech of hypocrites, who are\nsuch as are able to feign themselves angels of light, resembles in\nrespect to words the speech of angels, but in respect to affections\nand consequent ideas of thought it is the direct opposite.\nConsequently, when the inner nature of their speech is perceived as\nwise angels perceive it, it is heard as the gnashing of teeth, and\nstrikes with horror.\n\n\n\n246. XXVIII. THE SPEECH OF ANGELS WITH MAN.\n\nAngels who talk with man do not talk in their own language, nor in\nany language unknown to man, but in the man's own language, or in\nsome other language with which he is acquainted. This is so because\nwhen angels speak with man they turn themselves to him and conjoin\nthemselves with him; and this conjunction of angel with man causes\nthe two to be in like thought; and as man's thought coheres to his\nmemory, and this is the source of his speech, the two have the same\nlanguage. Moreover, when an angel or a spirit comes to a man, and by\nturning to him is conjoined to him, he so enters into the entire\nmemory of the man that he is scarcely conscious that he does not\nhimself know whatever the man knows, including his languages. [2] I\nhave talked with angels about this, and have said that perhaps they\nthought that they were addressing me in my mother tongue, since it is\nso perceived; and yet it was I and not they that spoke; and that this\nis evident from the fact that angels cannot utter a single word of\nhuman language (see n. 237); furthermore, human language is natural\nand they are spiritual, and spiritual beings cannot give expression\nto any thing in a natural way. To this they replied that they are\naware that their conjunction with the man with whom they are speaking\nis with his spiritual thought; but because his spiritual thought\nflows into his natural thought, and his natural thought coheres to\nhis memory, the language of the man and all his knowledge appear to\nthem to be their own; and that this is so for this reason, that while\nit is the Lord's pleasure that there should be such a conjunction\nwith and sort of insertion of man into heaven, yet the state of man\nis now such that there can no longer be such conjunction with angels,\nbut only with spirits who are not in heaven. [3] When I talked about\nthis with spirits also they were unwilling to believe that it is the\nman that speaks, insisting that they spoke in man, also that man's\nknowledge is their knowledge and not the man's knowledge,\nconsequently that everything that man knows is from them. I tried to\nconvince them by many proofs that this is not true, but in vain. Who\nare meant by spirits and who are meant by angels will be told further\non when the world of spirits is treated of.\n\n\n247. There is another reason why angels and spirits conjoin\nthemselves so closely with man as not to know but that what is man's\nis their own, namely, that there is such conjunction between the\nspiritual world and the natural world in man that the two are\nseemingly one. But inasmuch as man has separated himself from heaven\nthe Lord has provided that there should be angels and spirits with\neach individual, and that man should be ruled by the Lord through\nthese. This is the reason for such close conjunction. It would have\nbeen otherwise if man had not separated himself; for in that case he\nmight have been ruled by the Lord through the general influx from\nheaven, without spirits and angels being adjoined to him. But this\nsubject will be specially considered in what follows when the\nconjunction of heaven with man is treated of.\n\n\n248. The speech of an angel or spirit with man is heard by him as\naudibly as the speech of man with man, yet by himself only, and not\nby others who stand near; and for the reason that the speech of an\nangel or spirit flows first into a man's thought, and by an inner way\ninto his organ of hearing, and thus moves it from within; while the\nspeech of man with man flows first into the air and by an outward way\ninto his organ of hearing, and moves it from without. Evidently,\nthen, the speech of an angel or spirit with man is heard within him;\nbut as the organs of hearing are thus equally moved, the speech is\nequally audible. That the speech of an angel or a spirit flows down\nfrom within even into the ear has been made clear to me by the fact\nthat it flows also into the tongue, causing a slight vibration, but\nwithout any such motion as when the man himself by means of the\ntongue forms the sound of speech into words.\n\n\n249. But at the present day to talk with spirits is rarely granted\nbecause it is dangerous;{1} for then the spirits know, what otherwise\nthey do not know, that they are with man; and evil spirits are such\nthat they hold man in deadly hatred, and desire nothing so much as to\ndestroy him both soul and body, and this they do in the case of those\nwho have so indulged themselves in fantasies as to have separated\nfrom themselves the enjoyments proper to the natural man. Some also\nwho lead a solitary life sometimes hear spirits talking with them,\nand without danger; but that the spirits with them may not know that\nthey are with man they are at intervals removed by the Lord; for most\nspirits are not aware that there is any other world than that in\nwhich they live, and therefore are unaware that there are men\nanywhere else; and this is why man is not permitted to speak with\nthem in return. If he did they would know. Again, those who meditate\nmuch on religious subjects, and are so intent upon them as to see\nthem as it were inwardly within themselves, begin to hear spirits\nspeaking with them; for religious persuasions, whatever they are,\nwhen man dwells upon them by himself and does not adapt them to the\nvarious things of use in the world, penetrate to the interiors and\nrest there, and occupy the whole spirit of the man, and even enter\ninto the spiritual world and act upon the spirits there. But such\npersons are visionaries and enthusiasts; and whatever spirit they\nhear they believe to be the Holy Spirit, when, in fact, such spirits\nare enthusiastic spirits. Such spirits see falsities as truths, and\nso seeing them they induce not themselves only but also those they\nflow into to believe them. Such spirits, however, have been gradually\nremoved, because they began to lure others into evil and to gain\ncontrol over them. Enthusiastic spirits are distinguished from other\nspirits by their believing themselves to be the Holy Spirit, and\nbelieving what they say to be Divine. As man honors such spirits with\nDivine worship they do not attempt to harm him. I have sometimes\ntalked with them, and the wicked things they infused into their\nworshipers were then disclosed. They dwell together towards the left,\nin a desert place.\n\n  {Footnote 1} Man is able to talk with spirits and angels; and\n  the ancient people frequently talked with them (n. 67-69, 784,\n  1634, 1636, 7802). In some earths angels and spirits appear in\n  human form and talk with the inhabitants (n. 10751, 10752). But\n  on this earth at this day it is dangerous to talk with spirits,\n  unless man is in true faith, and is led by the Lord (n. 784,\n  9438, 10751).\n\n\n250. But to speak with the angels of heaven is granted only to those\nwho are in truths from good, especially to those who are in the\nacknowledgment of the Lord and of the Divine in His Human, because\nthis is the truth in which the heavens are. For, as it has been shown\nabove, the Lord is the God of heaven (n. 2-6); it is the Divine of\nthe Lord that makes heaven (n. 7-12); the Divine of the Lord in\nheaven is love to Him and charity towards the neighbor from Him (n.\n13-19); the whole heaven in one complex reflects a single man; also\nevery society of heaven; and every angel is in complete human form,\nand this from the Divine Human of the Lord (n. 59-86). All of which\nmakes evident that only those whose interiors are opened by Divine\nTruths, even to the Lord, are able to speak with the angels of\nheaven, since it is into these truths with man that the Lord flows,\nand when the Lord flows in heaven also flows in. Divine truths open\nthe interiors of man because man was so created as to be in respect\nto his internal man an image of heaven, and in respect to his\nexternal an image of the world (n. 57); and the internal man is\nopened only by means of Divine truth going forth from the Lord,\nbecause that is the light of heaven and the life of heaven (n.\n126-140).\n\n\n251. The influx of the Lord Himself into man is into his forehead,\nand from that into the whole face, because the forehead of man\ncorresponds to love, and the face corresponds to all his\ninteriors.{1} The influx of spiritual angels into man is into his\nhead every where, from the forehead and temples to the whole part\nthat contains the cerebrum, because that region of the head\ncorresponds to intelligence; but the influx of celestial angels is\ninto that part of the head that contains the cerebellum, and is\ncalled the occiput, from the ears all around even to the neck, for\nthat region corresponds to wisdom. All the speech of angels with man\nenters by these ways into his thought; and by this means I have\nperceived what angels they were that spoke with me.\n\n  {Footnote 1} The \"forehead\" corresponds to heavenly love, and\n  consequently in the Word signifies that love (n. 9936). The\n  \"face\" corresponds to the interiors of man, which belong to\n  thought and affection (n. 1568, 2988 2989, 3631, 4796, 4797,\n  4800, 5165, 5168, 5695, 9306). The face is formed to\n  correspondence with the interiors (n. 4791-4805, 5695).\n  Consequently the \"face,\" in the Word, signifies the interiors\n  (n. 1999, 2434, 3527, 4066, 4796).\n\n\n252. Those who talk with the angels of heaven also see the things\nthat exist in heaven, because they are then seeing in the light of\nheaven, for their interiors are in that light; also the angels\nthrough them see the things that are on the earth,{1} because in them\nheaven is conjoined to the world and the world is conjoined to\nheaven. For (as has been said above n. 246), when the angels turn\nthemselves to man they so conjoin themselves to him as to be wholly\nunaware that what pertains to the man is not theirs--not only what\npertains to his speech but also to his sight and hearing; while man,\non the other hand, is wholly unaware that the things that flow in\nthrough the angels are not his. Such was the conjunction that existed\nbetween angels of heaven and the most ancient people on this earth,\nand for this reason their times were called the Golden Age. Because\nthis race acknowledged the Divine under a human form, that is, the\nLord, they talked with the angels of heaven as with their friends,\nand angels of heaven talked with them as with their friends; and in\nthem heaven and the world made one. But after those times man\ngradually separated himself from heaven by loving himself more than\nthe Lord and the world more than heaven, and in consequence began to\nfeel the delights of the love of self and the world as separate from\nthe delights of heaven, and finally to such an extent as to be\nignorant of any other delight. Then his interiors that had been open\ninto heaven were closed up, while his exteriors were open to the\nworld; and when this takes place man is in light in regard to all\nthings of the world, but in thick darkness in regard to all things of\nheaven.\n\n  {Footnote 1} Spirits are unable to see through man any thing\n  that is in this solar world, but they have seen through my\n  eyes; the reason (n. 1880).\n\n\n253. Since those times it is only rarely that any one has talked with\nthe angels of heaven; but some have talked with spirits who are not\nin heaven. This is so because man's interior and exterior faculties\nare such that they are turned either towards the Lord as their common\ncenter (n. 124), or towards self, that is, backwards from the Lord.\nThose that are turned towards the Lord are also turned towards\nheaven. But those that are turned towards self, are turned also\ntowards the world. And to elevate these is a difficult matter;\nnevertheless the Lord elevates them as much as is possible, by\nturning the love about; which is done by means of truths from the\nWord.\n\n\n254. I have been told how the Lord spoke with the prophets through\nwhom the Word was given. He did not speak with them as He did with\nthe ancients, by an influx into their interiors, but through spirits\nwho were sent to them, whom He filled with His look, and thus\ninspired with the words which they dictated to the prophets; so that\nit was not influx but dictation. And as the words came forth directly\nfrom the Lord, each one of them was filled with the Divine and\ncontains within it an internal sense, which is such that the angels\nof heaven understand the words in a heavenly and spiritual sense,\nwhile men understand them in a natural sense. Thus has the Lord\nconjoined heaven and the world by means of the Word. How the Lord\nfills spirits with the Divine by His look has also been made clear. A\nspirit that has been filled by the Lord with the Divine does not know\notherwise than that he is the Lord, and that it is the Divine that is\nspeaking; and this continues until he has finished speaking. After\nthat he perceives and acknowledges that he is a spirit, and that he\nspoke from the Lord and not from himself. Because this was the state\nof the spirits who spoke with the prophets they said that it was\nJehovah that spoke; the spirits even called themselves Jehovah, as\ncan be seen both from the prophetical and historical parts of the\nWord.\n\n\n255. That the nature of the conjunction of angels and spirits with\nman may be understood I am permitted to mention some notable things\nby which it may be elucidated and verified. When angels and spirits\nturn themselves to man they do not know otherwise than that the man's\nlanguage is their own and that they have no other language; and for\nthe reason that they are there in the man's language, and not in\ntheir own, which they have forgotten. But as soon as they turn\nthemselves away from the man they are in their own angelic and\nspiritual language, and know nothing about the man's language. I have\nhad a like experience when in company with angels and in a state like\ntheirs. I then talked with them in their language and knew nothing of\nmy own, having forgotten it; but as soon as I ceased to be present\nwith them I was in my own language. [2] Another notable fact is that\nwhen angels and spirits turn themselves to a man they are able to\ntalk with him at any distance; they have talked with me at a\nconsiderable distance as audibly as when they were near. But when\nthey turn themselves away from man and talk with each other man hears\nnothing at all of what they are saying, even if it be close to his\near. From this it was made clear that all conjunction in the\nspiritual world is determined by the way they turn. [3] Another\nnotable fact is that many spirits together can talk with a man, and\nthe man with them; for they send one of their number to the man with\nwhom they wish to speak, and the spirit sent turns himself to the man\nand the rest of them turn to their spirit and thus concentrate their\nthoughts, which the spirit utters; and the spirit then does not know\notherwise than that he is speaking from himself, and they do not know\notherwise than that they are speaking. Thus also is the conjunction\nof many with one effected by turning.{1} But of these emissary\nspirits, who are also called subjects, and of communication by means\nof them, more will be said hereafter.\n\n  {Footnote 1} Spirits sent from one society of spirits to other\n  societies are called subjects (n. 4403, 5856). Communications\n  in the spiritual world are effected by such emissary spirits\n  (n. 4403, 5856, 5983). A spirit when he is sent forth, and\n  serves as a subject thinks from those by whom he is sent forth\n  and not from himself (n. 5985-5987).\n\n\n256. An angel or spirit is not permitted to speak with a man from his\nown memory, but only from the man's memory; for angels and spirits\nhave a memory as well as man. If a spirit were to speak from his own\nmemory with a man the man would not know otherwise than that the\nthoughts then in his mind were his own, although they were the\nspirit's thoughts. This would be like the recollection of something\nwhich the man had never heard or seen. That this is so has been given\nme to know from experience. This is the source of the belief held by\nsome of the ancients that after some thousands of years they were to\nreturn into their former life, and into everything they had done, and\nin fact, had returned. This they concluded because at times there\ncame to them a sort of recollection of things that they had never\nseen or heard. This came from an influx from the memory of spirits\ninto their ideas of thought.\n\n\n257. There are also spirits called natural and corporeal spirits.\nWhen these come to a man they do not conjoin themselves with his\nthought, like other spirits, but enter into his body, and occupy all\nhis senses, and speak through his mouth, and act through his members,\nbelieving at the time that all things of the man are theirs. These\nare the spirits that obsess man. But such spirits have been cast into\nhell by the Lord, and thus wholly removed; and in consequence such\nobsessions are not possible at the present time.{1}\n\n  {Footnote 1} External or bodily obsessions are not permitted at\n  the present time, as they were formerly (n. 1983). But at\n  present internal obsessions, which pertain to the mind, are\n  permitted more than formerly (n. 1983, 4793). Man is inwardly\n  obsessed when he has filthy and scandalous thoughts about God\n  and the neighbor, and is withheld from making them known only\n  by external consideration, which are fear of the loss of\n  reputation, honor, gain and fear of the law and of loss of life\n  (n. 5990). Of the devilish spirits who chiefly obsess the\n  interiors of man (n. 4793). Of the devilish spirits who long to\n  obsess the exteriors of man; that such are shut up in hell (n.\n  2752, 5990).\n\n\n\n258. XXIX. WRITINGS IN HEAVEN.\n\nAs the angels have speech, and their speech consists of words, they\nalso have writings; and by writing as well as by speech they give\nexpression to what is in their minds. At times I have had papers sent\nto me, traced with written words precisely like manuscripts in the\nworld, and others like printed sheets; and I was able to read them in\na like way, but was allowed to get from them only an idea here and\nthere; for the reason that it is not in accordance with Divine order\nfor man to be taught by writings from heaven; but he must be taught\nby means of the Word only; for it is only by means of the Word that\nthere is communication and conjunction of heaven with the world, thus\nof the Lord with man. That papers written in heaven were seen also by\nthe prophets is shown in Ezekiel:\n\n     When I looked, behold a hand was put forth by a spirit\n     unto me, and a roll of a book was therein which he\n     unrolled in my sight; it was written on the front and on\n     the back (2:9, 10).\n\nAnd in John:\n\n     I saw upon the right hand of Him that sat on the throne a\n     book written within and on the back, sealed up with seven\n     seals (Apoc. 5:1).\n\n\n259. The existence of writings in the heavens is a provision of the\nLord for the sake of the Word; for the Word in its essence is Divine\ntruth, and from it is all heavenly wisdom, both with men and with\nangels; for the Word was dictated by the Lord, and what is dictated\nby the Lord passes through all the heavens in order and terminates\nwith man. Thereby it is adapted both to the wisdom of angels and the\nintelligence of men. Thereby, too, the angels have a Word, and read\nit the same as men do on the earth, and also draw from it their\ndoctrinals, and preach from it (n. 221). It is the same Word; but its\nnatural sense, which is the sense of the letter with us, does not\nexist in heaven, but only the spiritual sense, which is its internal\nsense. What this sense is can be seen in the small treatise on The\nWhite Horse spoken of in the Apocalypse.\n\n\n260. A little paper was at one time sent to me from heaven, on which\nthere were a few words only written in Hebrew letters, and I was told\nthat every letter involved arcana of wisdom, and that these arcana\nwere contained in the inflections and curvatures of the letters, and\nthus also in the sounds. This made clear to me what is signified by\nthese words of the Lord:\n\n     Verily I say unto you, until heaven and earth pass away,\n     one iota or one tittle shall not pass away from the law\n     (Matt. 5:18).\n\nThat the Word in every tittle of it is Divine is known in the church;\nbut just where the Divine lies hid in every tittle has not been known\nheretofore, and therefore shall be told. In the inmost heaven the\nwriting consists of various inflected and circumflected forms, and\nthe inflections and circumflections are in accordance with the forms\nof heaven. By means of these angels express the arcana of their\nwisdom, and also many things that they are unable to express in\nspoken words; and what is wonderful, the angels know this writing\nwithout training or a teacher, it being implanted in them like their\nspeech (see n. 236); therefore this writing is heavenly writing. It\nis implanted because all extension of thoughts and affections and\nconsequent communication of intelligence and wisdom of the angels\nproceeds in accordance with the form of heaven (n. 201); and for the\nsame reason their writing flows into that form. I have been told that\nthe most ancient people on this earth, before letters were invented,\nhad such writing; and that it was transferred into the letters of the\nHebrew language, and these letters in ancient times were all\ninflected, and none of them, as at present, were bounded by straight\nlines. Thus it is that in the Word Divine things and arcana of heaven\nare contained even in its iotas, points and tittles.\n\n\n261. This writing in characters of a heavenly form is in use in the\ninmost heaven, the angels of which surpass all others in wisdom. By\nmeans of these characters they express the affections, from which\nthoughts flow and follow in order in accordance with the subject\ntreated of. Consequently these writings, which I have also been\npermitted to see, involve arcana which thought cannot exhaust. But\nsuch writings do not exist in the lower heavens. The writings there\nresemble the writings in the world, having like characters, and yet\nthey are not intelligible to man, because they are in angelic\nlanguage; and angelic language is such that it has nothing in common\nwith human languages (n. 237), since by the vowels they express\naffections, and by the consonants the ideas of thought from the\naffections, and by the words from these the sense of the matter (see\nabove, n. 236, 241). Moreover, in this writing, which I have also\nseen, more is involved in a few words than a man can express in\nseveral pages. In this way they have the Word written in the lower\nheavens; but in the inmost heaven in heavenly characters.\n\n\n262. It is a notable fact that the writings in the heavens flow\nnaturally from their very thoughts, and this so easily that the\nthought puts itself forth, as it were, and the hand never hesitates\nin the choice of a word, because both the words they speak and those\nthey write correspond to the ideas of their thought; and all\ncorrespondence is natural and spontaneous. There are also writings in\nthe heavens that exist without the aid of the hand, from mere\ncorrespondence with the thoughts; but these are not permanent.\n\n\n263. I have also seen writings from heaven made up of mere numbers\nset down in order and in a series, just as in writings made up of\nletters and words; and I have been taught that this writing is from\nthe inmost heaven, and that their heavenly writing (spoken of above,\nn. 260, 261), when the thought from it flows down, is set forth\nbefore the angels of the lower heavens in numbers, and that this\nnumerical writing likewise involves arcana, some of which can neither\nbe comprehended by thought nor expressed by words. For all numbers\ncorrespond, and have a meaning, the same as words do, in accordance\nwith the correspondence;{1} yet with the difference that in numbers\ngenerals are involved, and in words particulars; and as one general\ninvolves innumerable particulars, so more arcana are involved in\nnumerical writing than in literal writing. From this I could see that\nin the Word numbers as well as words signify things. What the simple\nnumbers signify, as 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, and what the\ncompound numbers, as 20, 30, 50, 70, 100, 144, 1000, 10,000, 12,000,\nand others, may be seen in the Arcana Celestia, where they are\ntreated of. In this writing in heaven, a number is always prefixed on\nwhich those following in a series depend as on their subject; for\nthat number is as it were an index to the matter treated of, and from\nit is the determination of the numbers that follow to the particular\npoint.\n\n  {Footnote 1} All numbers in the Word signify things (n. 482,\n  487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264,\n  6470, 6175, 9488, 9659, 10217, 10253). Shown from heaven (n.\n  4495, 5265). Composite numbers have the same signification as\n  the simple numbers from which they result by multiplication (n.\n  5291, 5335, 5708, 7973). The most ancient people possessed\n  heavenly arcana expressed in numbers forming a kind of\n  computation of states of the church (n. 575).\n\n\n264. Those who know nothing about heaven, and who are unwilling to\nhave any other idea of it than as of something purely atmospherical,\nin which the angels fly about as intellectual minds, having no sense\nof hearing or seeing, are unable to conceive that the angels have\nspeech and writing; for they place the existence of everything real\nin what is material; and yet the writings in heaven have as real an\nexistence as those in the world, and the angels there have everything\nthat is useful for life and useful for wisdom.\n\n\n\n265. XXX. THE WISDOM OF THE ANGELS OF HEAVEN.\n\nThe nature of angelic wisdom can scarcely be comprehended, because it\nso greatly transcends human wisdom that the two cannot be compared;\nand whatever is thus transcendent does not seem to be any thing.\nMoreover, some truths that must enter into a description of it are as\nyet unknown, and until these become known they exist in the mind as\nshadows, and thus hide the thing as it is in itself. Nevertheless,\nthese truths can be known, and when known be comprehended, provided\nthe mind takes any interest in them; for interest carries light with\nit because it is from love; and upon those who love the things\npertaining to Divine and heavenly wisdom light shines forth from\nheaven and gives enlightenment.\n\n\n266. What the wisdom of the angels is can be inferred from the fact\nthat they are in the light of heaven, and the light of heaven in its\nessence is Divine truth or Divine wisdom; and this light enlightens\nat the same time their inner sight, or sight of the mind, and their\nouter sight, or sight of the eyes. (That the light of heaven is\nDivine truth or Divine wisdom may be seen above, n. 126-133.) The\nangels are also in heavenly heat, which in its essence is Divine good\nor Divine love, and from that they have an affection and longing to\nbecome wise. (That the heat of heaven is Divine good or Divine love\nmay be seen above, n. 133-140.) That the angels are in wisdom, even\nto the extent that they may be called wisdoms, follows from the fact\nthat their thoughts and affections all flow in accordance with the\nheavenly form, and this form is the form of Divine wisdom; also that\ntheir interiors, which are recipients of wisdom, are arranged in that\nform. (That the thoughts and affections of angels flow in accordance\nwith the form of heaven, and consequently their intelligence and\nwisdom, may be seen above, n. 201-212.) [2] That the angels have\nsupereminent wisdom is shown also by the fact that their speech is\nthe speech of wisdom, for it flows directly and spontaneously from\nthought, and their thought from their affection, thus their speech is\nthought from affection in outward form; consequently there is nothing\nto withdraw them from the Divine influx, and nothing from without\nsuch as enters into the speech of man from other thoughts. (That the\nspeech of angels is the speech of their thought and affection may be\nseen above, n. 234-235.) That the angels have such wisdom is in\naccord with the fact that all things that they behold with their eyes\nand perceive by their senses agree with their wisdom, since they are\ncorrespondences of it, and thus the objects perceived are\nrepresentative forms of the things that constitute their wisdom.\n(That all things seen in the heavens are correspondences with the\ninteriors of angels and representations of their wisdom may be seen\nabove, n. 170-182.) [3] Furthermore, the thoughts of angels are not\nlimited and contracted by ideas from space and time, as human\nthoughts are, for spaces and times belong to nature, and the things\nthat belong to nature withdraw the mind from spiritual things, and\ndeprive intellectual sight of its proper range. (That the ideas of\nangels are apart from time and space, and thus less limited than\nhuman ideas, may be seen above, n. 162-169 and 191-199.) Again, the\nthoughts of angels are neither brought down to earthly and material\nthings, nor interrupted by anxieties about the necessities of life;\nthus they are not withdrawn by such things from the delights of\nwisdom, as the thoughts of men in the world are; for all things come\nto them gratuitously from the Lord; they are clothed gratuitously,\nare fed gratuitously, are housed gratuitously (n. 181-190), and\nbesides this they receive delights and pleasures in the degree of\ntheir reception of wisdom from the Lord. These things have been said\nto make clear why it is that angels have so great wisdom.{1}\n\n  {Footnote 1} The wisdom of angels, that it is incomprehensible\n  and ineffable (n. 2795, 2796, 2802, 3314, 3404, 3405, 9094,\n  9176).\n\n\n267. Angels are capable of receiving such wisdom because their\ninteriors are open; and wisdom, like every other perfection,\nincreases towards the interiors, thus to the extent that interiors\nare opened.{1} In every angel there are three degrees of life,\ncorresponding to the three heavens (see n. 29-40)--those in whom the\nfirst degree has been opened are in the first or outmost heaven;\nthose in whom the second degree has been opened are in the second or\nmiddle heaven; while those in whom the third degree has been opened\nare in the third or inmost heaven. The wisdom of angels in the\nheavens is in accordance with these degrees. Therefore the wisdom of\nthe angels of the inmost heaven immeasurably surpasses the wisdom of\nangels of the middle heaven, and the wisdom of these immeasurably\nsurpasses the wisdom of angels of the outmost heaven (see above,\nn. 209, 210; and what degrees are, n. 38). There are such differences\nbecause the things which are in the higher degree are particulars,\nand those in the lower degree are generals, and generals are\ncontainants of particulars. Particulars compared with generals are as\nthousands or myriads to one; and such is the wisdom of the angels of\na higher heaven compared with the wisdom of the angels of a lower\nheaven. In like manner the wisdom of the latter surpasses the wisdom\nof man, for man is in a bodily state and in those things that belong\nto the bodily senses, and man's bodily sense belongs to the lowest\ndegree. This makes clear what kind of wisdom those possess who think\nfrom things of sense, that is, who are called sensual men, namely,\nthat they have no wisdom, but merely knowledge.{2} But it is\notherwise with men whose thoughts are raised above the things of\nsense, and especially with those whose interiors have been opened\neven into the light of heaven.\n\n  {Footnote 1} So far as man is raised up from outward towards\n  inward things he comes into light, that is, into intelligence\n  (n. 6183, 6313). There is an actual elevation (n. 7816, 10330).\n  Elevation from outward to inward things is like elevation out\n  of a mist into light (n. 4598). As outer things in man are\n  farther removed from the Divine they are relatively obscure (n.\n  6451). Likewise relatively confused (n. 996, 3855). Inner\n  things are more perfect because they are nearer to the Divine\n  (n. 5146, 5147). In what is internal there are thousands and\n  thousands of things that appear in what is external as one\n  general thing (n. 5707). Consequently as thought and perception\n  are more interior they are clearer (n. 5920).\n\n  {Footnote 2} The sensual is the outmost of man's life adhering\n  to and inhering in his bodily part (n. 5077, 5767, 9212, 9216,\n  9331, 9730). He is called a sensual man who judges all things\n  and draws all his conclusions from the bodily senses, and\n  believes nothing except what he sees with his eyes and touches\n  with his hands (n. 5094, 7693). Such a man thinks in externals,\n  and not interiorly in himself (n. 5089, 5094, 6564, 7693). His\n  interiors are so closed up that he sees nothing of spiritual\n  truth in them (n. 6564, 6844, 6845). In a word, he is in gross\n  natural light and thus perceives nothing that is from the light\n  of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624,\n  6844, 6845). Interiorly he is antagonistic to the things of\n  heaven and the church (n. 6201, 6316, 6844, 6845, 6948, 6949).\n  The learned who have confirmed themselves against the truths of\n  the church come to be such (n. 6316). Sensual men are more\n  cunning and malicious than others (n. 7693, 10236). They reason\n  keenly and cunningly, but from the bodily memory, in which they\n  place all intelligence (n. 195, 196, 5700, 10236). But they\n  reason from the fallacies of the senses (n. 5084, 6948, 6949,\n  7693).\n\n\n268. It can be seen how great the wisdom of angels is from the fact\nthat in the heavens there is a communication of all things;\nintelligence and wisdom are communicated from one to another, and\nheaven is a common sharing of all goods; and this for the reason that\nheavenly love is such that it wishes what is its own to be another's;\nconsequently no one in heaven perceives his own good in himself to be\ngood unless it is also in another; and this is the source of the\nhappiness of heaven. This the angels derive from the Lord, for such\nis His Divine love. That there is such a communication of all things\nin the heavens it has been permitted me to know by experience.\nCertain simple spirits were at one time taken up into heaven, and\nwhen there they entered into angelic wisdom, and then understood\nthings that they were never before able to comprehend, and spoke\nthings that they were unable to utter in their former state.\n\n\n269. The wisdom of the angels is indescribable in words; it can only\nbe illustrated by some general things. Angels can express in a single\nword what a man cannot express in a thousand words. Again, a single\nangelic word contains innumerable things that cannot be expressed in\nthe words of human language; for in each of the things uttered by\nangels there are arcana of wisdom in continuous connection that human\nknowledges never reach. Again, what the angels fail to express in the\nwords of their speech they make up by the tone, in which there is an\naffection for the things in their order; for (as has been said above,\nn. 236, 241) tones express affections, as words express ideas of\nthought from the affections; and for this reason the things heard in\nheaven are said to be ineffable. So, too, the angels are able to\nexpress in a few words every least thing written in an entire volume,\nand give to every word meanings that elevate the mind to interior\nwisdom; for their speech is such as to be in accord with their\naffections, and each word is in accord with their ideas; and their\nwords are varied in infinite ways in accord with the series of things\nwhich in complex are in the thought. [2] Still again, the interior\nangels are able to perceive from the tone and from a few words the\nentire life of one speaking; for from the tone as varied by the ideas\nin the words they perceive his ruling love upon which, as it were,\nevery particular of his life is inscribed.{1} All this makes clear\nthe nature of angelic wisdom. In comparison with human wisdom it is\nas a myriad to one, or as the moving forces of the whole body, which\nare numberless, to the activities from them which appear to human\nsense as a single thing, or as the thousand particulars of an object\nseen under a perfect microscope to the one obscure thing seen by the\nnaked eye. [3] Let me illustrate the subject by an example. An angel\nfrom his wisdom was describing regeneration, and brought forward\narcana respecting it in their order even to some hundreds, filling\neach of them with ideas in which there were interior arcana, and this\nfrom beginning to end; for he explained how the spiritual man is\nconceived anew, is carried as it were in the womb, is born, grows up\nand is gradually perfected. He said that the number of arcana could\nbe increased even to thousands, and that those told were only about\nthe regeneration of the external man, while there were numberless\nmore about the regeneration of the internal man. From these and other\nlike things heard from the angels it has been made clear to me how\ngreat is their wisdom, and how great in comparison is the ignorance\nof man, who scarcely knows what regeneration is, and is ignorant of\nevery least step of the process when he is being regenerated.\n\n  {Footnote 1} That which universally rules or is dominant in man\n  is in every particular of his life, thus in each thing and all\n  things of his thought and affection (n. 4459, 5949, 6159, 6571,\n  7648, 8067, 8853-8858). A man is such as his ruling love is (n.\n  917, 1040, 8858); illustrated by examples (n. 8854, 8857). That\n  which rules universally constitutes the life of the spirit of\n  man (n. 7648). It is his very will, his very love, and the end\n  of his life, since that which a man will he loves, and that\n  which he loves he has as an end (n. 1317, 1568, 1571, 1909,\n  3796, 5949, 6936). Therefore man is such as his will is, or\n  such as his ruling love is, or such as the end of his life is\n  (n. 1568, 1571, 3570, 4054, 6571, 6935, 6938, 8856, 10076,\n  10109, 10110, 10284).\n\n\n270. The wisdom of the angels of the third or inmost heaven shall now\nbe described, and also how far it surpasses the wisdom of the angels\nof the first or outmost heaven. The wisdom of the angels of the third\nor inmost heaven is incomprehensible even to those who are in the\noutmost heaven, for the reason that the interiors of the angels of\nthe third heaven have been opened to the third degree, while the\ninteriors of angels of the first heaven have been opened only to the\nfirst degree; and all wisdom increases towards interiors and is\nperfected as these are opened (n. 208, 267). [2] Because the\ninteriors of the angels of the third or inmost heaven have been\nopened to the third degree, Divine truths are as it were inscribed on\nthem; for the interiors of the third degree are more in the form of\nheaven than the interiors of the second and first degrees, and the\nform of heaven is from the Divine truth, thus in accord with the\nDivine wisdom, and this is why the truth is as it were inscribed on\nthese angels, or are as it were instinctive or inborn in them.\nTherefore as soon as these angels hear genuine Divine truths they\ninstantly acknowledge and perceive them, and afterwards see them as\nit were inwardly in themselves. As the angels of that heaven are such\nthey never reason about Divine truths, still less do they dispute\nabout any truth whether it is so or not; nor do they know what it is\nto believe or to have faith. They say, \"What is faith? for I perceive\nand see that a thing is so.\" This they illustrate by comparisons; for\nexample, that it would be as when any one with a companion, seeing a\nhouse and the various things in it and around it, should say to his\ncompanion that he ought to believe that these things exist, and that\nthey are such as he sees them to be; or seeing a garden and trees and\nfruit in it, should say to his companion that he ought to have faith\nthat there is a garden and trees and fruits, when yet he is seeing\nthem clearly with his eyes. For this reason these angels never\nmention faith, and have no idea what it is; neither do they reason\nabout Divine truths, still less do they dispute about any truth\nwhether it is so or not.{1} [3] But the angels of the first or\noutmost heaven do not have Divine truths thus inscribed on their\ninteriors, because with them only the first degree of life is opened;\ntherefore they reason about truths, and those who reason see almost\nnothing beyond the fact of the matter about which they are reasoning,\nor go no farther beyond the subject than to confirm it by certain\nconsiderations, and having confirmed it they say that it must be a\nmatter of faith and must be believed. [4] I have talked with angels\nabout this, and they said that the difference between the wisdom of\nthe angels of the third heaven and the wisdom of the angels of the\nfirst heaven is like that between what is clear and what is obscure;\nand the former they compared to a magnificent palace full of all\nthings for use, surrounded on all sides by parks, with magnificent\nthings of many kinds round about them; and as these angels are in the\ntruths of wisdom they can enter into the palace and behold all\nthings, and wander about in the parks in every direction and delight\nin it all. But it is not so with those who reason about truths,\nespecially with those who dispute about them, as such do not see\ntruths from the light of truth, but accept truths either from others\nor from the sense of the letter of the Word, which they do not\ninteriorly understand, declaring that truths must be believed, or\nthat one must have faith, and are not willing to have any interior\nsight admitted into these things. The angels said that such are\nunable to reach the first threshold of the palace of wisdom, still\nless to enter into it and wander about in its grounds, for they stop\nat the first step. It is not so with those that are in truths\nthemselves; nothing impedes these from going on and progressing\nwithout limit, for the truths they see lead them wherever they go,\nand into wide fields, for every truth has infinite extension and is\nin conjunction with manifold others. [5] They said still further that\nthe wisdom of the angels of the inmost heaven consists principally in\nthis, that they see Divine and heavenly things in every single\nobject, and wonderful things in a series of many objects; for\neverything that appears before their eyes is a correspondent; as when\nthey see palaces and gardens their view does not dwell upon the\nthings that are before their eyes, but they see the interior things\nfrom which they spring, that is, to which they correspond, and this\nwith all variety in accordance with the aspect of the objects; thus\nthey see innumerable things at the same time in their order and\nconnection; and this so fills their minds with delight that they seem\nto be carried away from themselves. That all things that are seen in\nthe heavens correspond to the Divine things that are in the angels\nfrom the Lord may be seen above (n. 170-176).\n\n  {Footnote 1} The celestial angels know innumerable things, and\n  are immeasurably wiser than the spiritual angels (n. 2718). The\n  celestial angels do not think and talk from faith, as the\n  spiritual angels do, for they have from the Lord a perception\n  of all things that constitute faith (n. 202, 597, 607, 784,\n  1121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336).\n  In regard to the truths of faith they say only \"Yea, yea, or\n  Nay, nay,\" while the spiritual angels reason about whether a\n  thing is true (n. 2715, 3246, 4448, 9166, 10786, where the\n  Lord's words, \"Let your discourse be Yea, yea, Nay nay\" (Matt.\n  5:37), are explained).\n\n\n271. Such are the angels of the third heaven because they are in love\nto the Lord, and that love opens the interiors of the mind to the\nthird degree, and is a receptacle of all things of wisdom. It must be\nunderstood also that the angels of the inmost heaven are still being\ncontinually perfected in wisdom, and this differently from the angels\nof the outmost heaven. The angels of the inmost heaven do not store\nup Divine truths in the memory and thus make out of them a kind of\nscience; but as soon as they hear them they perceive them and apply\nthem to the life. For this reason Divine truths are as permanent with\nthem as if they were inscribed on them, for what is committed in such\na way to the life is contained in it. But it is not so with the\nangels of the outmost heaven. These first store up Divine truths in\nthe memory and stow them away with their knowledge, and draw them out\ntherefrom to perfect their understanding by them, and will them and\napply them to the life, but with no interior perception whether they\nare truths; and in consequence they are in comparative obscurity. It\nis a notable fact that the angels of the third heaven are perfected\nin wisdom by hearing and not by seeing. What they hear from\npreachings does not enter into their memory, but enters directly into\ntheir perception and will, and comes to be a matter of life; but what\nthey see with their eyes enters into their memory, and they reason\nand talk about it; which shows that with them the way of hearing is\nthe way of wisdom. This, too, is from correspondence, for the ear\ncorresponds to obedience, and obedience belongs to the life; while\nthe eye corresponds to intelligence, and intelligence is a matter of\ndoctrine.{1} The state of these angels is described in different\nparts of the Word, as in Jeremiah:\n\n     I will put My law in their mind, and write it on their\n     heart. They shall teach no more everyone his friend and\n     everyone his brother, saying, Know ye Jehovah; for they\n     shall all know Me, from the least of them even unto the\n     greatest of them (31:33, 34).\n\nAnd in Matthew,\n\n     Let your speech be Yea, yea, Nay, nay; what is more than\n     these is from evil (5:37).\n\n\"What is more than these is from evil\" because it is not from the\nLord; and inasmuch as the angels of the third heaven are in love to\nthe Lord the truths that are in them are from the Lord. In that\nheaven love to the Lord is willing and doing Divine truth, for Divine\ntruth is the Lord in heaven.\n\n  {Footnote 1} Of the correspondence of the ear and of hearing\n  (n. 4652-4660). The ear corresponds to and therefore signifies\n  perception and obedience (n. 2542, 3869, 4653, 5017, 7216,\n  8361, 9311, 9397, 10061). The ear signifies the reception of\n  truths (n. 5471, 5475, 9926). The correspondence of the eye and\n  its sight (n. 4403-4421, 4523-4534); from which the sight of\n  the eye signifies the intelligence that belongs to faith, and\n  also faith (n. 2701, 4410, 4526, 6923 9051, 10569).\n\n\n272. There is a still further reason, and this is in heaven the\nprimary reason, why the angels are able to receive so great wisdom,\nnamely, that they are without the love of self; for to the extent\nthat any one is without the love of self he can become wise in Divine\nthings. It is that love that closes up the interiors against the Lord\nand heaven, and opens the exteriors and turns them toward itself; and\nin consequence all in whom that love rules are in thick darkness in\nrespect to the things of heaven, however much light they may have in\nworldly matters. The angels, on the other hand, are in the light of\nwisdom because they are without the love of self, for the heavenly\nloves in which they are, which are love to the Lord and love towards\nthe neighbor, open the interiors, because these loves are from the\nLord and the Lord Himself is in them. (That these loves constitute\nheaven in general, and form heaven in each one in particular, may be\nseen above, n. 13-19). As heavenly loves open the interiors to the\nLord so all angels turn their faces towards the Lord (n. 142);\nbecause in the spiritual world the love turns the interiors of\neveryone to itself, and whichever way it turns the interiors it also\nturns the face, since the face there makes one with the interiors,\nfor it is their outward form. Because the love turns the interiors\nand the face to itself, it also conjoins itself to them (love being\nspiritual conjunction), and shares its own with them. From that\nturning and consequent conjunction and sharing the angels have their\nwisdom. That all conjunction and all turning in the spiritual world\nare in accord may be seen above (n. 255).\n\n\n273. Although the angels are continually perfected in wisdom,{1}\ntheir wisdom, even to eternity, cannot become so perfect that there\ncan be any ratio between it and the Lord's Divine wisdom; for the\nLord's Divine wisdom is infinite and the wisdom of angels finite; and\nbetween what is Infinite and what is finite no ratio is possible.\n\n  {Footnote 1} Angels are perfected to eternity (n. 4803, 6648).\n\n\n274. As it is wisdom that makes the angels perfect and constitutes\ntheir life, and as heaven with its goods flows into everyone in\naccordance with his wisdom, so all in heaven desire and hunger for\nwisdom much as a hungry man hungers for food. So, too, knowledge,\nintelligence, and wisdom are spiritual nutriment, as food is natural\nnutriment; and the one corresponds to the other.\n\n\n275. The angels in the same heaven, or in the same society of heaven,\nare not all in like wisdom; their wisdom differs. Those at the center\nare in the greatest wisdom, and those round about even to the borders\nare in less wisdom. The decrease of wisdom in accord with the\ndistance from the center is like the decrease of light verging to\nshade (see n. 43 and 128). Their light is in the same degree as their\nwisdom, since the light of heaven is the Divine wisdom, and everyone\nis in light in the measure of his reception of wisdom. Respecting the\nlight of heaven and the varying kinds of reception of it see above\n(n. 126-132).\n\n\n\n276. XXXI. THE STATE OF INNOCENCE OF ANGELS IN HEAVEN.\n\nWhat innocence is and its nature few in the world know, and those who\nare in evil know nothing about it. It is, indeed, visible to the\neyes, as seen in the face, speech and movements, particularly of\nchildren; and yet what innocence is, and especially that it is that\nin which heaven is stored up in man is unknown. In making this known\nlet us proceed in order, and consider first the innocence of\nchildhood, then the innocence of wisdom, and lastly the state of\nheaven in regard to innocence.\n\n\n277. The innocence of childhood or of children is not genuine\ninnocence, for it is innocence not in internal form but only in\nexternal form. Nevertheless one may learn from it what innocence is,\nsince it shines forth from the face of children and from some of\ntheir movements and from their first speech, and affects those about\nthem. It can be seen that children have no internal thought, for they\ndo not yet know what is good and what is evil, or what is true and\nwhat is false, of which such thought consists. [2] Consequently they\nhave no prudence from what is their own, no purpose or deliberation,\nthus no end that looks to evil; neither have they anything of their\nown acquired from love of self and the world; they do not attribute\nanything to themselves, regarding all that they have as received from\ntheir parents; they are content with the few and paltry things\npresented to them, and find delight in them; they have no solicitude\nabout food and clothing, and none about the future; they do not look\nto the world and covet many things from it; they love their parents\nand nurses and their child companions with whom they play in\ninnocence; they suffer themselves to be led; they give heed and obey.\n[3] And being in this state they receive everything as a matter of\nlife; and therefore, without knowing why, they have becoming manners,\nand also learn to talk, and have the beginning of memory and thought,\ntheir state of innocence serving as a medium whereby these things are\nreceived and implanted. But this innocence, as has been said above,\nis external because it belongs to the body alone, and not to the\nmind;{1} for their minds are not yet formed, the mind being\nunderstanding and will and thought and affection therefrom. [4] I\nhave been told from heaven that children are specially under the\nLord's auspices, and that they receive influx from the inmost heaven,\nwhere there is a state of innocence that this influx passes through\ntheir interiors, and that in its passing through, their interiors are\naffected solely by the innocence; and for this reason innocence is\nshown in their faces and in some of their movements and becomes\nevident; and that it is this innocence by which parents are inmostly\naffected, and that gives rise to the love that is called storge.\n\n  {Footnote 1} The innocence of children is not true innocence,\n  but true innocence has its abode in wisdom (n. 1616, 2305,\n  2306, 3494, 4563, 4797, 5608, 9301, 10021). The good of\n  childhood is not spiritual good, but it becomes such by the\n  implantation of truth (n. 3504). Nevertheless the good of\n  childhood is a medium whereby intelligence is implanted (n.\n  1616, 3183, 9301, 10110). Without the good of innocence in\n  childhood man would be a wild man (n. 3494). Whatever the mind\n  is imbued with in childhood appears natural (n. 3494).\n\n\n278. The innocence of wisdom is genuine innocence, because it is\ninternal, for it belongs to the mind itself, that is, to the will\nitself and from that to the understanding. And when there is\ninnocence in these there is also wisdom, for wisdom belongs to the\nwill and understanding. This is why it is said in heaven that\ninnocence has its abode in wisdom, and that an angel has just so much\nof innocence as he has of wisdom. This is confirmed by the fact that\nthose who are in a state of innocence attribute nothing of good to\nthemselves, but regard all things as received and ascribe them to the\nLord; that they wish to be led by Him and not by themselves; that\nthey love everything that is good and find delight in everything that\nis true, because they know and perceive that loving what is good,\nthat is, willing and doing it, is loving the Lord, and loving truth\nis loving the neighbor; that they live contented with their own,\nwhether it be little or much, because they know that they receive\njust as much as is good for them-those receiving little for whom a\nlittle is useful, and those receiving much for whom much is useful;\nalso that they do not themselves know what is good for them, the Lord\nalone knowing this, who looks in all things that He provides to what\nis eternal. [2] Neither are they anxious about the future; anxiety\nabout the future they call care for the morrow, which they define as\ngrief on account of losing or not receiving things that are not\nnecessary for the uses of life. With companions they never act from\nan evil end but from what is good, just, and sincere. Acting from an\nevil end they call cunning, which they shun as the poison of a\nserpent, since it is wholly antagonistic to innocence. As they love\nnothing so much as to be led of the Lord, attributing all things they\nreceive to Him, they are kept apart from what is their own\n[proprium]; and to the extent that they are kept apart from what is\ntheir own the Lord flows into them; and in consequence of this\nwhatever they hear from the Lord, whether through the Word or by\nmeans of preaching, they do not store up in the memory, but instantly\nobey it, that is, will it and do it, their will being itself their\nmemory. These for the most part outwardly appear simple, but inwardly\nthey are wise and prudent. These are meant by the Lord in the words,\n\n     Be ye prudent as serpents and simple as doves (Matt.\n     10:16).\n\nSuch is the innocence that is called the innocence of wisdom. [3]\nBecause innocence attributes nothing of good to itself, but ascribes\nall good to the Lord, and because it thus loves to be led by the\nLord, and is the source of the reception of all good and truth, from\nwhich wisdom comes,--because of this man is so created as to be\nduring his childhood in external innocence, and when he becomes old\nin internal innocence, to the end that he may come by means of the\nformer into the latter, and from the latter return into the former.\nFor the same reason when a man becomes old he dwindles in body and\nbecomes again like a child, but like a wise child, that is, an angel,\nfor a wise child is in an eminent sense an angel. This is why in the\nWord, \"a little child\" signifies one who is innocent, and \"an old\nman\" signifies one who is wise in whom is innocence.{1}\n\n  {Footnote 1} In the Word \"little children\" signify innocence\n  (n. 5608); likewise \"sucklings\" (n. 3183). An \"old man\"\n  signifies one who is wise, and in an abstract sense wisdom (n.\n  3183, 6524). Man is so created that in proportion as he verges\n  towards old age he may become like a little child, and that\n  innocence may then be in his wisdom, and in that state he may\n  pass into heaven and become an angel (n. 3183, 5608).\n\n\n279. The same is true of everyone who is being regenerated.\nRegeneration, as regards the spiritual man, is re-birth. Man is first\nintroduced into the innocence of childhood, which is that one knows\nno truth and can do no good from himself, but only from the Lord, and\ndesires and seeks truth only because it is truth, and good only\nbecause it is good. As man afterwards advances in age good and truth\nare given him by the Lord. At first he is led into a knowledge of\nthem, then from knowledge into intelligence, and finally from\nintelligence into wisdom, innocence always accompanying, which\nconsists, as has been said, in his knowing nothing of truth, and\nbeing unable to do anything good from himself but only from the Lord.\nWithout such a belief and such a perception of it no one can receive\nany thing of heaven. Therein does the innocence of wisdom chiefly\nconsist.\n\n\n280. As innocence consists in being led by the Lord and not by self,\nso all who are in heaven are in innocence; for all who are there love\nto be led by the Lord, knowing that to lead themselves is to be led\nby what is their own, and what is one's own is loving oneself, he\nthat loves himself not permitting himself to be led by any one else.\nTherefore, so far as an angel is in innocence he is in heaven, in\nother words, is in Divine good and Divine truth, for to be in these\nis to be in heaven. Consequently the heavens are distinguished by\ndegrees of innocence-those who are in the outmost or first heaven are\nin innocence of the first or outmost degree; those who are in the\nmiddle or second heaven are in innocence of the second or middle\ndegree; while those who are in the inmost or third heaven are in\ninnocence of the third or inmost degree, and are therefore the\nveriest innocences of heaven, for more than all others they love to\nbe led by the Lord as little children by their father; and for the\nsame reason the Divine truth that they hear immediately from the Lord\nor mediately through the Word and preaching they take directly into\ntheir will and do it, thus committing it to life. And this is why\ntheir wisdom is so superior to that of the angels of the lower\nheavens (see n. 270, 271). These angels of the inmost heaven, being\nsuch are nearest to the Lord from whom they receive innocence, and\nare so separated from what is their own that they live as it were in\nthe Lord. Externally they appear simple, and before the eyes of the\nangels of the lower heavens they appear like children, that is, as\nvery small, and not very wise, although they are the wisest of the\nangels of heaven; since they know that they have nothing of wisdom\nfrom themselves, and that acknowledging this is being wise. They know\nalso that what they know is as nothing compared to what they do not\nknow; and they say that knowing, acknowledging, and perceiving this\nis the first step towards wisdom. These angels have no clothing,\nbecause nakedness corresponds to innocence.{1}\n\n  {Footnote 1} All in the inmost heaven are innocences (n. 154,\n  2736, 3887). Therefore they appear to others like children (n.\n  154). They are also naked (n. 165, 8375, 9960). Nakedness\n  belongs to innocence (n. 165, 8375). Spirits have a custom of\n  exhibiting innocence by laying aside their garments and\n  presenting themselves naked (n. 165, 8375, 9960).\n\n\n281. I have talked much with angels about innocence, and have been\ntold that innocence is the being [esse] of all good, and that good is\ntherefore so far good as it has innocence in it, consequently that\nwisdom is so far wisdom as it partakes of innocence; and the same is\ntrue of love, charity, and faith;{1} and therefore no one can enter\nheaven unless he possesses innocence; and this the Lord teaches when\nHe says:\n\n     Suffer little children to come unto Me, and forbid them\n     not; for of such is the kingdom of the heavens. Verily I\n     say unto you, Whoever shall not receive the kingdom of the\n     heavens as a little child, he shall not enter into it\n     (Mark 10:14, 16; Luke 18:16, 17),\n\nHere as elsewhere In the Word \"little children\" mean those who are\ninnocent. A state of innocence is also described by the Lord in\nMatthew (6:25-34), but by correspondences only. Good is good so far\nas it has innocence in it, for the reason that all good is from the\nLord, and innocence is a willingness to be led by the Lord. I have\nalso been told that truth can be conjoined to good and good to truth\nonly by means of innocence, and therefore an angel is not an angel of\nheaven unless he has innocence in him; for heaven is not in any one\nuntil good is conjoined to truth in him; and this is why the\nconjunction of truth and good is called the heavenly marriage, and\nthe heavenly marriage is heaven. Again, I have been told that true\nmarriage love derives its existence from innocence, because it\nderives its existence from the conjunction of good and truth, and the\ntwo minds of husband and wife are in that conjunction, and when that\nconjunction descends it presents the appearance of marriage love; for\nconsorts are in mutual love, as their minds are. This is why in\nmarriage love there is a playfulness like that of childhood and like\nthat of innocence.{2}\n\n  {Footnote 1} Every good of love and truth of faith, to be good\n  and true must have innocence in it (n. 2526, 2780, 3111, 3994,\n  6013, 7840, 9262, 10134). Innocence is the essential of good\n  and truth (n. 2780, 7840). No one is admitted into heaven\n  unless he possesses something of innocence (4797).\n\n  {Footnote 2} True marriage love is innocence (n. 2736).\n  Marriage love consists in willing what the other wills, thus\n  mutually and reciprocally (n. 2731). They who are in marriage\n  love dwell together in the inmosts of life (n. 2732). There is\n  a union of the two minds, and thus from love they are a one (n.\n  10168, 10169). True marriage love derives its origin and\n  essence from the marriage of good and truth (n. 2728, 2729).\n  About angelic spirits who have a perception from the idea of\n  the conjunction of good and truth whether anything of marriage\n  exists (n. 10756). Marriage love is wholly like the conjunction\n  of good and truth (n. 1904, 2173, 2508, 2729, 3103, 3132, 3155,\n  3179, 3180, 4358, 5807, 5835, 9206, 9207, 9495, 9637).\n  Therefore in the Word \"marriage\" means the marriage of good and\n  truth, such as there is in heaven and such as there will be in\n  the church (n. 3132, 4434, 4835).\n\n\n282. Because innocence With the angels of heaven is the very being\n[esse] of good, it is evident that the Divine good that goes forth\nfrom the Lord is innocence itself, for it is that good that flows\ninto angels, and affects their inmosts, and arranges and fits them\nfor receiving all the good of heaven. It is the same with children,\nwhose interiors are not only formed by means of innocence flowing\nthrough them from the Lord, but also are continually being fitted and\narranged for receiving the good of heavenly love, since the good of\ninnocence acts from the inmost; for that good, as has been said, is\nthe being [esse] of all good. From all this it can be seen that all\ninnocence is from the Lord. For this reason the Lord is called in the\nWord a \"lamb,\" a lamb signifying innocence.{1} Because innocence is\nthe inmost in all the good of heaven, it so affects minds that when\nit is felt by any one-as when an angel of the inmost heaven\napproaches-he seems to himself to be no longer his own master and is\nmoved and as it were carried away by such a delight that no delight\nof the world seems to be anything in comparison with it. This I say\nfrom having perceived it.\n\n  {Footnote 1} In the Word a \"lamb\" signifies innocence and its\n  good. (n. 3994, 10132).\n\n\n283. Everyone who is in the good of innocence is affected by\ninnocence, and is affected to the extent that he is in that good; but\nthose who are not in the good of innocence are not affected by\ninnocence. For this reason all who are in hell are wholly\nantagonistic to innocence; they do not know what it is; their\nantagonism is such that so far as any one is innocent they burn to do\nhim mischief; therefore they cannot bear to see little children; and\nas soon as they see them they are inflamed with a cruel desire to do\nthem harm. From this it is clear that what is man's own, and\ntherefore the love of self, is antagonistic to innocence; for all who\nare in hell are in what is their own, and therefore in the love of\nself.{1}\n\n  {Footnote 1} What is man's own is loving self more than God,\n  and the world more than heaven, and making one's neighbor of no\n  account as compared with oneself; thus it is the love of self\n  and of the world (n. 694, 731, 4317, 5660). The evil are wholly\n  antagonistic to innocence, even to the extent that they cannot\n  endure its presence (n. 2126).\n\n\n\n284. XXXII. THE STATE OF PEACE IN HEAVEN.\n\nOnly those that have experienced the peace of heaven can have any\nperception of the peace in which the angels are. As man is unable, as\nlong as he is in the body, to receive the peace of heaven, so he can\nhave no perception of it, because his perception is confined to what\nis natural. To perceive it he must be able, in respect to thought, to\nbe raised up and withdrawn from the body and kept in the spirit, and\nat the same time be with angels. In this way has the peace of heaven\nbeen perceived by me; and for this reason I am able to describe it,\nyet not in words as that peace is in itself, because human words are\ninadequate, but only as it is in comparison with that rest of mind\nthat those enjoy who are content in God.\n\n\n285. There are two inmost things of heaven, namely, innocence and\npeace. These are said to be inmost things because they proceed\ndirectly from the Lord. From innocence comes every good of heaven,\nand from peace every delight of good. Every good has its delight; and\nboth good and delight spring from love, for whatever is loved is\ncalled good, and is also perceived as delightful. From this it\nfollows that these two inmost things, innocence and peace, go forth\nfrom the Lord's Divine love and move the angels from what is inmost.\nThat innocence is the inmost of good may be seen in the preceding\nchapter, where the state of innocence of the angels of heaven is\ndescribed. That peace is the inmost of delight from the good of\ninnocence shall now be explained.\n\n\n286. The origin of peace shall be first considered. Divine peace is\nin the Lord; it springs from the union of the Divine Itself and the\nDivine Human in Him. The Divine of peace in heaven is from the Lord,\nspringing from His conjunction with the angels of heaven, and in\nparticular from the conjunction of good and truth in each angel.\nThese are the origins of peace. From this it can be seen that peace\nin the heavens is the Divine inmostly affecting with blessedness\neverything good therefrom, and from this is every joy of heaven; also\nthat it is in its essence the Divine joy of the Lord's Divine love,\nresulting from His conjunction with heaven and with everyone there.\nThis joy, felt by the Lord in angels and by angels from the Lord, is\npeace. By derivation from this the angels have everything that is\nblessed, delightful, and happy, or that which is called heavenly\njoy.{1}\n\n  {Footnote 1} By peace in the highest sense the Lord is meant,\n  because peace is from Him, and in the internal sense heaven is\n  meant, because those are in a state of peace (n. 3780, 4681).\n  Peace in the heavens is the Divine inmostly affecting with\n  blessedness everything good and true there, and this peace is\n  incomprehensible to man (n. 92, 3780, 5662, 8455, 8665). Divine\n  peace is in good, but not in truth apart from good (n. 8722).\n\n\n287. Because these are the origins of peace the Lord is called \"the\nPrince of peace,\" and He declares that from Him is peace and in Him\nis peace; and the angels are called angels of peace, and heaven is\ncalled a habitation of peace, as in the following passages:\n\n     Unto us a Child is born, unto us a Son is given, and the\n     government shall be upon His shoulder; and His name shall\n     be called Wonderful, Counsellor, God, Mighty, Father of\n     eternity, Prince of peace. Of the increase of His\n     government and peace there shall be no end (Isa. 9:6, 7).\n\n     Jesus said, Peace I leave with you, My peace I give unto\n     you; not as the world giveth give I unto you (John 14:27).\n\n     These things have I spoken unto you that in Me ye may have\n     peace (John 16:33).\n\n     Jehovah lift up His countenance upon thee and give thee\n     peace (Num. 6:26).\n\n     The angels of peace weep bitterly, the highways are wasted\n     (Isa. 33:7, 8).\n\n     The work of righteousness shall be peace; and My people\n     shall dwell in a habitation of peace (Isa. 32:17, 18).\n\n[2] That it is Divine and heavenly peace that is meant in the Word by\n\"peace\" can be seen also from other passages where it is mentioned\n(As Isa. 52:7; 54:10; 59:8; Jer. 16:5; 25:37; 29:11; Hag. 2:9; Zech.\n8:12; Psalm 37:37; and elsewhere.) Because \"peace\" means the Lord and\nheaven, and also heavenly joy and the delight of good, \"Peace be with\nyou\" was an ancient form of salutation that is still in use; and it\nwas ratified by the Lord in His saying to the disciples whom He sent\nforth:\n\n     Into whatsoever house ye enter, first say, Peace be to\n     this house; and if a son of peace be there, your peace\n     shall rest upon it (Luke 10:5, 6).\n\nAnd when the Lord Himself appeared to the apostles, He said\n\n     Peace be with you (John 20:19, 21, 26).\n\n[3] A state of peace is also meant in the Word where it is said that:\n\n     Jehovah smelled an odor of rest (as Exod. 29:18, 25, 41;\n     Lev. 1:9, 13, 17; 2:2, 9; 6:8, 14; 23:12, 13, 18; Num,\n     15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36).\n\n\"Odor of rest\" in the heavenly sense signifies a perception of\npeace.{1} As peace signifies the union of the Divine Itself and the\nDivine Human in the Lord, also the conjunction of the Lord with\nheaven and with the church, and with all who are in heaven, and with\nall in the church who receive Him, so the Sabbath was instituted as a\nreminder of these things, its name meaning rest or peace, and was the\nmost holy representative of the church. For the same reason the Lord\ncalled Himself \"the Lord of the Sabbath\" (Matt. 12:8; Mark 2:27, 28;\nLuke 6:5).{2}\n\n  {Footnote 1} In the word an \"odor\" signifies the perception of\n  agreeableness or disagreeableness, according to the quality of\n  the love and faith of which it is predicated (n. 3577, 4626,\n  4628, 4748, 5621, 10292). An \"odor of rest,\" in reference to\n  Jehovah, means a perception of peace (n. 925, 10054). This is\n  why frankincense, incense, and odors in oils and ointments,\n  became representative (n. 925, 4748, 5621, 10177).\n\n  {Footnote 2} The \"Sabbath\" signifies in the highest sense the\n  union of the Divine Itself and the Divine Human in the Lord; in\n  the internal sense the conjunction of the Divine Human of the\n  Lord with heaven and with the church; in general, the\n  conjunction of good and truth, thus the heavenly marriage (n.\n  8495, 10356, 10730). Therefore \"rest on the Sabbath day\"\n  signified the state of that union, because then the Lord had\n  rest, and thereby there is peace and salvation in the heavens\n  and on the earth; and in a relative sense it signified the\n  conjunction of the Lord with man, because man then has peace\n  and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374,\n  10668, 10730).\n\n\n288. Because the peace of heaven is the Divine inmostly affecting\nwith blessedness the veriest good in angels, it can be clearly\nperceived by them only in the delight of their hearts when they are\nin the good of their life, in the pleasure with which they hear truth\nthat agrees with their good, and in gladness of mind when they\nperceive the conjunction of good and truth. From this it flows into\nall the acts and thoughts of their life, and there presents itself as\njoy, even in outward appearance. [2] But peace in the heavens differs\nin quality and quantity in agreement with the innocence of those who\nare there; since innocence and peace walk hand in hand; for every\ngood of heaven, as said above, is from innocence, and every delight\nof that good is from peace. Evidently, then, the same that has been\nsaid in the foregoing chapter about the state of innocence in the\nheavens may be said here of the state of peace there, since innocence\nand peace are conjoined like good and its delight; for good is felt\nin its delight, and delight is known from its good. This being so, it\nis evident that angels of the inmost or third heaven are in the third\nor inmost degree of peace, because they are in the third or inmost\ndegree of innocence; and that angels of the lower heavens are in a\nless degree of peace, because they are in a less degree of innocence\n(see above n. 280). [3] That innocence and peace go together like\ngood and its delight can be seen in little children, who are in peace\nbecause they are in innocence, and because they are in peace are in\ntheir whole nature full of play. Yet the peace of little children is\nexternal peace; while internal peace, like internal innocence, is\npossible only in wisdom, and for this reason only in the conjunction\nof good and truth, since wisdom is from that conjunction. Heavenly or\nangelic peace is also possible in men who are in wisdom from the\nconjunction of good and truth, and who in consequence have a sense of\ncontent in God; nevertheless, while they live in the world this peace\nlies hidden in their interiors, but it is revealed when they leave\nthe body and enter heaven, for their interiors are then opened.\n\n\n289. As the Divine peace springs from the conjunction of the Lord\nwith heaven, and specially from the conjunction of good and truth in\neach angel, so when the angels are in a state of love they are in a\nstate of peace; for then good and truth are conjoined in them. (That\nthe states of angels undergo successive changes may be seen above, n.\n154-160.) The like is true also of a man who is being regenerated. As\nsoon as good and truth come to be conjoined in him, which takes place\nespecially after temptations, he comes into a state of delight from\nheavenly peace.{1} This peace may be likened to morning or dawn in\nspring time, when, the night being passed, with the rising of the sun\nall things of the earth begin to live anew, the fragrance of growing\nvegetation is spread abroad with the dew that descends from heaven,\nand the mild vernal temperature gives fertility to the ground and\nimparts pleasure to the minds of men, and this because morning or\ndawn in the time of spring corresponds to the state of peace of\nangels in heaven (see n. 155).{2}\n\n  {Footnote 1} The conjunction of good and truth in a man who is\n  being regenerated is effected in a state of peace (n. 3696,\n  8517).\n\n  {Footnote 2} The state of peace in the heavens is like a state\n  of dawn or springtime on the earth (n. 1726, 2780, 5662).\n\n\n290. I have talked with the angels about peace, saying that what is\ncalled peace in the world is when wars and hostilities cease between\nkingdoms, and when enmities or hostilities cease among men; also that\ninternal peace is believed to consist in rest of mind when cares are\nremoved, especially in tranquility and enjoyment from success in\naffairs. But the angels said that rest of mind and tranquility and\nenjoyment from the removal of cares and success in affairs seem to be\nconstituents of peace, but are so only with those who are in heavenly\ngood, for only in that good is peace possible. For peace flows in\nfrom the Lord into the inmost of such, and from their inmost descends\nand flows down into the lower faculties, producing a sense of rest in\nthe mind, tranquility of disposition, and joy therefrom. But to those\nwho are in evil peace is impossible.{1} There is an appearance of\nrest, tranquility, and delight when things succeed according to their\nwishes; but it is external peace and not at all internal, for\ninwardly they burn with enmity, hatred, revenge, cruelty, and many\nevil lusts, into which their disposition is carried whenever any one\nis seen to be unfavorable to them, and which burst forth when they\nare not restrained by fear. Consequently the delight of such dwells\nin insanity, while the delight of those who are in good dwells in\nwisdom. The difference is like that between hell and heaven.\n\n  {Footnote 1} The lusts that originate in love of self and of\n  the world wholly take away peace (n. 3170, 5662). There are\n  some who think to find peace in restlessness, and in such\n  things as are contrary to peace (n. 5662). Peace is possible\n  only when the lusts of evil are removed (n. 5662).\n\n\n\n291. XXXIII. THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE.\n\nIt is well known in the church that all good is from God, and that\nnothing of good is from man, consequently that no one ought to\nascribe any good to himself as his own. It is also well known that\nevil is from the devil. Therefore those who speak from the doctrine\nof the church say of those who behave well, and of those who speak\nand preach piously, that they are led by God; but the opposite of\nthose who do not behave well and who speak impiously. For this to be\ntrue man must have conjunction with heaven and with hell; and this\nconjunction must be with man's will and with his understanding; for\nit is from these that the body acts and the mouth speaks. What this\nconjunction is shall now be told.\n\n\n292. With every individual there are good spirits and evil spirits.\nThrough good spirits man has conjunction with heaven, and through\nevil spirits with hell. These spirits are in the world of spirits,\nwhich lies midway between heaven and hell. This world will be\ndescribed particularly hereafter. When these spirits come to a man\nthey enter into his entire memory, and thus into his entire thought,\nevil spirits into the evil things of his memory and thought, and good\nspirits into the good things of his memory and thought. These spirits\nhave no knowledge whatever that they are with man; but when they are\nwith him they believe that all things of his memory and thought are\ntheir own; neither do they see the man, because nothing that is in\nour solar world falls into their sight.{1} The Lord exercises the\ngreatest care that spirits may not know that they are with man; for\nif they knew it they would talk with him, and in that case evil\nspirits would destroy him; for evil spirits, being joined with hell,\ndesire nothing so much as to destroy man, not alone his soul, that\nis, his faith and love, but also his body. It is otherwise when\nspirits do not talk with man, in which case they are not aware that\nwhat they are thinking and also what they are saying among themselves\nis from man; for although it is from man that they talk with one\nanother, they believe that what they are thinking and saying is their\nown, and everyone esteems and loves what is their own. In this way\nspirits are constrained to love and esteem man, although they do not\nknow it. That such is the conjunction of spirits with man has become\nso well known to me from a continual experience of many years that\nnothing is better known to me.\n\n  {Footnote 1} There are angels and spirits with every man, and\n  by means of them man has communication with the spiritual world\n  (n. 697, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993).\n  Man without spirits attending him cannot live (n. 5993). Man is\n  not seen by spirits, even as spirits are not seen by man (n.\n  5862). Spirits can see nothing in our solar world pertaining to\n  any man except the one with whom they are speaking (n. 1880).\n\n\n293. The reason why spirits that communicate with hell are also\nassociated with man is that man is born into evils of every kind,\nconsequently his whole life is wholly from evil; and therefore unless\nspirits like himself were associated with him he could not live, nor\nindeed could he be withdrawn from his evils and reformed. He is\ntherefore both held in his own life by means of evil spirits and\nwithheld from it by means of good spirits; and by the two he is kept\nin equilibrium; and being in equilibrium he is in freedom, and can be\ndrawn away from evils and turned towards good, and thus good can be\nimplanted in him, which would not be possible at all if he were not\nin freedom; and freedom is possible to man only when the spirits from\nhell act on one side and spirits from heaven on the other, and man is\nbetween the two. Again, it has been shown that so far as a man's life\nis from what he inherits, and thus from self, if he were not\npermitted to be in evil he would have no life; also if he were not in\nfreedom he would have no life; also that he cannot be forced to what\nis good, and that what is forced does not abide; also that the good\nthat man receives in freedom is implanted in his will and becomes as\nit were his own.{1} These are the reasons why man has communication\nwith hell and communication with heaven.\n\n  {Footnote 1} All freedom pertains to love and affection, since\n  what a man loves, that he does freely (n. 2870, 3158, 8987,\n  8990, 9585, 9591). As freedom belongs to man's love, so it\n  belongs to man's life (n. 2873). Nothing appears as man's own\n  except what is from freedom (n. 2880). Man must have freedom\n  that he may be reformed (n. 1937, 1947, 2876, 2881, 3145, 3146,\n  3158, 4031, 8700). Otherwise no love of good and truth can be\n  implanted in man and be appropriated seemingly as his own (n.\n  2877, 2879, 2880, 2883, 8700). Nothing that comes from\n  compulsion is conjoined to man (n. 2875, 8700). If man could be\n  reformed by compulsion everyone would be reformed (n. 2881).\n  Compulsion in reformation is harmful (n. 4031). What states of\n  compulsion are (n. 8392).\n\n\n294. What the communication of heaven is with good spirits, and what\nthe communication of hell is with evil spirits, and the consequent\nconjunction of heaven and hell with man, shall also be told. All\nspirits who are in the world of spirits have communication with\nheaven or with hell, evil spirits with hell, and good spirits with\nheaven. Heaven is divided into societies, and hell also. Every spirit\nbelongs to some society, and continues to exist by influx from it,\nthus acting as one with it. Consequently as man is conjoined with\nspirits so is he conjoined with heaven or with hell, even with the\nsociety there to which he is attached by his affection or his love;\nfor the societies of heaven are all distinguished from each other in\naccordance with their affections for good and truth, and the\nsocieties of hell in accordance with their affections for evil and\nfalsity. (As to the societies of heaven see above, n. 41-45 also\nn. 148-151.)\n\n\n295. The spirits associated with man are such as he himself is in\nrespect to his affection or love; but the Lord associates good\nspirits with him, while evil spirits are invited by the man himself.\nThe spirits with man, however, are changed in accordance with the\nchanges of his affections; thus there are some spirits that are with\nhim in early childhood, others in boyhood, others in youth and\nmanhood, and others in old age. In early childhood those spirits are\npresent who are in innocence and who thus communicate with the heaven\nof innocence, which is the inmost or third heaven; in boyhood those\nspirits are present who are in affection for knowing, and who thus\ncommunicate with the outmost or first heaven; in youth and manhood\nspirits are present who are in affection for what is true and good,\nand in consequent intelligence, and who thus communicate with the\nsecond or middle heaven; while in old age spirits are present who are\nin wisdom and innocence, and who thus communicate with the inmost or\nthird heaven. But the Lord maintains this association with such as\ncan be reformed and regenerated. It is otherwise with such as cannot\nbe reformed or regenerated. While with these also good spirits are\nassociated, that they may be thereby withheld from evil as much as\npossible, they are directly conjoined with evil spirits who\ncommunicate with hell, whereby they have such spirits with them as\nare like themselves. If they are lovers of self or lovers of gain, or\nlovers of revenge, or lovers of adultery, like spirits are present,\nand as it were dwell in their evil affections; and man is incited by\nthese, except so far as he can be kept from evil by good spirits, and\nthey cling to him, and do not withdraw, so far as the evil affection\nprevails. Thus it is that a bad man is conjoined to hell and a good\nman is conjoined to heaven.\n\n\n296. Man is governed by the Lord through spirits because he is not in\nthe order of heaven, for he is born into evils which are of hell,\nthus into the complete opposite of Divine order; consequently he\nneeds to be brought back into order, and this can only be done\nmediately by means of spirits. It would be otherwise if man were born\ninto the good that is in accord with the order of heaven; then he\nwould be governed by the Lord not through spirits, but by means of\nthe order itself, thus by means of general influx. By means of this\ninflux man is governed in respect to whatever goes forth from his\nthought and will into act, that is, in respect to speech and acts;\nfor both of these proceed in harmony with natural order, and\ntherefore with these the spirits associated with man have nothing in\ncommon. Animals also are governed by means of this general influx\nfrom the spiritual world, because they are in the order of their\nlife, and animals have not been able to pervert and destroy that\norder because they have no rational faculty.{1} What the difference\nbetween man and beasts is may be seen above (n. 39).\n\n  {Footnote 1} The difference between men and beasts is, that men\n  are capable of being raised up by the Lord to Himself, of\n  thinking about the Divine, loving it, and being thereby\n  conjoined to the Lord, from which they have eternal life; but\n  it is otherwise with beasts (n. 4525, 6323, 9231). Beasts are\n  in the order of their life, and are therefore born into things\n  suitable to their nature, but man is not, and he must therefore\n  be led into the order of his life by intellectual means (n.\n  637, 5850, 6323). According to general influx thought with man\n  falls into speech and will into movements (n. 5862, 5990, 6192,\n  6211). The general influx of the spiritual world into the lives\n  of beasts (n. 1633, 3646).\n\n\n297. As to what further concerns the conjunction of heaven with the\nhuman race, let it be noted that the Lord Himself flows into each\nman, in accord with the order of heaven, both into his inmosts and\ninto his outmosts, and arranges him for receiving heaven, and governs\nhis outmosts from his inmosts, and at the same time his inmosts from\nhis outmosts, thus holding in connection each thing and all things in\nman. This influx of the Lord is called direct influx; while the other\ninflux that is effected through spirits is called mediate influx. The\nlatter is maintained by means of the former. Direct influx, which is\nthat of the Lord Himself, is from His Divine Human, and is into man's\nwill and through his will into his understanding, and thus into his\ngood and through his good into his truth, or what is the same thing,\ninto his love and through his love into his faith; and not the\nreverse, still less is it into faith apart from love or into truth\napart from good or into understanding that is not from will. This\nDivine influx is unceasing, and in the good is received in good, but\nnot in the evil; for in them it is either rejected or suffocated or\nperverted; and in consequence they have an evil life which in a\nspiritual sense is death.{1}\n\n  {Footnote 1} There is direct influx from the Lord, and also\n  mediate influx through the spiritual world (n. 6063, 6307,\n  6472, 9682, 9683). The Lord's direct influx is into the least\n  particulars of all things (n. 6058, 6474-6478, 8717, 8728). The\n  Lord flows in into firsts and at the same time into lasts-in\n  what manner (n. 5147, 5150, 6473, 7004, 7007, 7270). The Lord's\n  influx is into the good in man, and through the good into truth\n  and not the reverse (n. 5482, 5649, 6027, 8685, 8701, 10153).\n  The life that flows in from the Lord varies in accordance with\n  the state of man and in accordance with reception (n. 2069,\n  5986, 6472, 7343). With the evil the good that flows in from\n  the Lord is turned into evil and the truth into falsity; from\n  experience (n. 3642, 4632). The good and the truth therefrom\n  that continually flow in from the Lord are received just to the\n  extent that evil and falsity therefrom do not obstruct (n.\n  2411, 3142, 3147, 5828).\n\n\n298. The spirits who are with man, both those conjoined with heaven\nand those conjoined with hell, never flow into man from their own\nmemory and its thought, for if they should flow in from their own\nthought, whatever belonged to them would seem to man to be his (see\nabove n. 256). Nevertheless there flows into man through them out of\nheaven an affection belonging to the love of good and truth, and out\nof hell an affection belonging to the love of evil and falsity.\nTherefore as far as man's affection agrees with the affection that\nflows in, so far that affection is received by him in his thought,\nsince man's interior thought is wholly in accord with his affection\nor love; but so far as man's affection does not agree with that\naffection it is not received. Evidently, then, since thought is not\nintroduced into man through spirits, but only an affection for good\nand an affection for evil, man has choice, because he has freedom;\nand is thus able by his thought to receive good and reject evil,\nsince he knows from the Word what is good and what is evil. Moreover,\nwhatever he receives by thought from affection is appropriated to\nhim; but whatever he does not receive by thought from affection is\nnot appropriated to him. All this makes evident the nature of the\ninflux of good out of heaven with man, and the nature of the influx\nof evil out of hell.\n\n\n299. I have also been permitted to learn the source of human anxiety,\ngrief of mind, and interior sadness, which is called melancholy.\nThere are spirits not as yet in conjunction with hell, because they\nare in their first state; these will be described hereafter when\ntreating of the world of spirits. Such spirits love things undigested\nand pernicious, such as pertain to food becoming foul in the stomach;\nconsequently they are present with man in such things because they\nfind delight in them; and they talk there with one another from their\nown evil affection. The affection that is in their speech flows in\nfrom this source into man; and when this affection is the opposite of\nman's affection there arises in him sadness and melancholy anxiety;\nbut when it agrees with it it becomes in him gladness and\ncheerfulness. These spirits appear near to the stomach, some to the\nleft and some to the right of it, and some beneath and some above,\nalso nearer and more remote, thus variously in accordance with their\naffections. That this is the source of anxiety of mind has been shown\nand proved to me by much experience. I have seen these spirits, I\nhave heard them, I have felt the anxieties arising from them, and I\nhave talked with them; when they have been driven away the anxiety\nceased; when they returned the anxiety returned; and I have noted the\nincrease and decrease of it according to their approach and removal.\nFrom this it has been made clear to me why some who do not know what\nconscience is, because they have no conscience, ascribe its pangs to\nthe stomach.{1}\n\n  {Footnote 1} Those who have no conscience do not know what\n  conscience is (n. 7490, 9121). There are some who laugh at\n  conscience when they hear what it is (n. 7217). Some believe\n  that conscience is nothing; some that it is something natural\n  that is sad and mournful, arising either from causes in the\n  body or from causes in the world; some that it is something\n  that the common people get from their religion (n. 206, 831,\n  950; [TCR n. 665]). There is true conscience, spurious\n  conscience, and false conscience (n. 1033). Pain of conscience\n  is an anxiety of mind on account of what is unjust, insincere,\n  or in any respect evil, which man believes to be against God\n  and against the good of the neighbor (n. 7217). Those have\n  conscience who are in love to God and in charity towards the\n  neighbor, but those who are not so have no conscience (n. 831,\n  965, 2380, 7490).\n\n\n300. The conjunction of heaven with man is not like the conjunction\nof one man with another, but the conjunction is with the interiors of\nman's mind, that is, with his spiritual or internal man; although\nthere is a conjunction with his natural or external man by means of\ncorrespondences, which will be described in the next chapter where\nthe conjunction of heaven with man by means of the Word will be\ntreated of.\n\n\n301. It will also be shown in the next chapter that the conjunction\nof heaven with the human race and of the human race with heaven is\nsuch that one has its permanent existence with the other.\n\n\n302. I have talked with angels about the conjunction of heaven with\nthe human race, saying that while the man of the church declares that\nall good is from God, and that angels are with man, yet few believe\nthat angels are conjoined to man, still less that they are in his\nthought and affection. The angels replied that they knew that such a\nbelief and such a mode of speaking still exist in the world, and\nespecially, to their surprise, within the church, where the Word is\npresent to teach men about heaven and its conjunction with man;\nnevertheless, there is such a conjunction that man is unable to think\nthe least thing unless spirits are associated with him, and on this\nhis spiritual life depends. They said that the cause of ignorance in\nthis matter is man's belief that he lives from himself, and that he\nhas no connection with the First Being [Esse] of life; together with\nhis not knowing that this connection exists by means of the heavens;\nand yet if that connection were broken man would instantly fall dead.\nIf man only believed, as is really true, that all good is from the\nLord and all evil from hell, he would neither make the good in him a\nmatter of merit nor would evil be imputed to him; for he would then\nlook to the Lord in all the good he thinks and does, and all the evil\nthat flows in would be cast down to hell from which it comes. But\nbecause man does not believe that anything flows into him either from\nheaven or from hell, and therefore supposes that all things that he\nthinks and wills are in himself and therefore from himself, he\nappropriates the evil to himself, and the good that flows in he\ndefiles with merit.\n\n\n\n303. XXXIV. CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD.\n\nThose who think from interior reason can see that there is a\nconnection of all things through intermediates with the First, and\nthat whatever is not in connection is dissipated. For they know, when\nthey think about it, that nothing can have permanent existence from\nitself, but only from what is prior to itself, thus all things from a\nFirst; also that the connection with what is prior is like the\nconnection of an effect with its effecting cause; for when the\neffecting cause is taken away from its effect the effect is dissolved\nand dispersed. Because the learned thought thus they saw and said\nthat permanent existence is a perpetual springing forth; thus that\nall things have permanent existence from a First; and as they sprang\nfrom that First so they perpetually spring forth, that is, have\npermanent existence from it. But what the connection of everything is\nwith that which is prior to itself, thus with the First which is the\nsource of all things, cannot be told in a few words, because it is\nvarious and diverse. It can only be said in general that there is a\nconnection of the natural world with the spiritual world, and that in\nconsequence there is a correspondence of all things in the natural\nworld with all things in the spiritual (see n. 103-115); also that\nthere is a connection and consequently a correspondence of all things\nof man with all things of heaven (see n. 87-102).\n\n\n304. Man is so created as to have a conjunction and connection with\nthe Lord, but with the angels of heaven only an affiliation. Man has\naffiliation with the angels, but not conjunction, because in respect\nto the interiors of his mind man is by creation like an angel, having\na like will and a like understanding. Consequently if a man has lived\nin accordance with the Divine order he becomes after death an angel,\nwith the same wisdom as an angel. Therefore when the conjunction of\nman with heaven is spoken of his conjunction with the Lord and\naffiliation with the angels is meant; for heaven is heaven from the\nLord's Divine, and not from what is strictly the angels' own\n[proprium]. That it is the Lord's Divine that makes heaven may be\nseen above (n. 7-12). [2] But man has, beyond what the angels have,\nthat he is not only in respect to his interiors in the spiritual\nworld, but also at the same time in respect to his exteriors in the\nnatural world. His exteriors which are in the natural world are all\nthings of his natural or external memory and of his thought and\nimagination therefrom; in general, knowledges and sciences with their\ndelights and pleasures so far as they savor of the world, also many\npleasures belonging to the senses of the body, together with his\nsenses themselves, his speech, and his actions. And all these are the\noutmosts in which the Lord's Divine influx terminates; for that\ninflux does not stop midway, but goes on to its outmosts. All this\nshows that the outmost of Divine order is in man; and being the\noutmost it is also the base and foundation. [3] As the Lord's Divine\ninflux does not stop midway but goes on to its outmosts, as has been\nsaid, and as this middle part through which it passes is the angelic\nheaven, while the outmost is in man, and as nothing can exist\nunconnected, it follows that the connection and conjunction of heaven\nwith the human race is such that one has its permanent existence from\nthe other, and that the human race apart from heaven would be like a\nchain without a hook; and heaven without the human race would be like\na house without a foundation.{1}\n\n  {Footnote 1} Nothing springs from itself, but from what is\n  prior to itself, thus all things from a First, and they also\n  have permanent existence from Him from whom they spring forth,\n  and permanent existence is a perpetual springing forth (n.\n  2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056). Divine\n  order does not stop midway, but terminates in an outmost, and\n  that outmost is man, thus Divine order terminates in man (n.\n  634, 2853, 3632, 5897, 6239, 6451, 6465, 9215, 9216, 9824,\n  9828, 9836, 9905, 10044, 10329, 10335, 10548). Interior things\n  flow into external things, even into the extreme or outmost in\n  successive order, and there they spring forth and have\n  permanent existence (n. 634, 6239, 6465, 9215, 9216). Interior\n  things spring forth and have permanent existence in what is\n  outmost in simultaneous order (n. 5897, 6451, 8603, 10099).\n  Therefore all interior things are held together in connection\n  from a First by means of a Last (n. 9828). Therefore \"the First\n  and the Last\" signify all things and each thing, that is, the\n  whole (n. 10044, 10329, 10335). Consequently in outmosts there\n  is strength and power (n. 9836).\n\n\n305. But man has severed this connection with heaven by turning his\nexteriors away from heaven, and turning them to the world and to self\nby means of his love of self and of the world, thereby so withdrawing\nhimself that he no longer serves as a basis and foundation for\nheaven; therefore the Lord has provided a medium to serve in place of\nthis base and foundation for heaven, and also for the conjunction of\nheaven with man. This medium is the Word. How the Word serves as such\na medium has been shown in many places in the Arcana Coelestia, all\nof which may be seen gathered up in the little work on The White\nHorse mentioned in the Apocalypse; also in the Appendix to the New\nJerusalem and Its Heavenly Doctrine, from which some notes are here\nappended.{1}\n\n  {Footnote 1} The Word in the sense of the letter is natural (n.\n  8783). For the reason that the natural is the outmost in which\n  spiritual and heavenly things, which are interior things,\n  terminate and on which they rest, like a house upon its\n  foundation (n. 9430, 9433, 9824, 10044, 10436). That the Word\n  may be such it is composed wholly of correspondences (n. 1404,\n  1408, 1409, 1540, 1619, 1659, 1709, 1783, 8615, 10687). Because\n  the Word is such in the sense of the letter it is the\n  containant of the spiritual and heavenly sense (n. 9407). And\n  it is adapted both to men and to angels (n. 1769-1772, 1887,\n  2143, 2157, 2275, 2333, 2395, 2540, 2541, 2547, 2553, 7381,\n  8862, 10322). And it is what makes heaven and earth one (n.\n  2310, 2495, 9212, 9216, 9357, 9396, 10375). The conjunction of\n  the Lord with man is through the Word, by means of the internal\n  sense (n. 10375). There is conjunction by means of all things\n  and each particular thing of the Word, and in consequence the\n  Word is wonderful above all other writing (n. 10632-10634).\n  Since the Word was written the Lord speaks with men by means of\n  it (n. 10290). The church, where the Word is and the Lord is\n  known by means of it, in relation to those who are out of the\n  church where there is no Word and the Lord is unknown is like\n  the heart and lungs in man in comparison with the other parts\n  of the body, which live from them as from the fountains of\n  their life (n. 637, 931, 2054, 2853). Before the Lord the\n  universal church on the earth is as a single man (n. 7396,\n  9276). Consequently unless there were on this earth a church\n  where the Word is, and where the Lord is known by means of it,\n  the human race here would perish (n. 468, 637, 931, 4545,\n  10452).\n\n\n306. I have been told from heaven that the most ancient people,\nbecause their interiors were turned heavenwards, had direct\nrevelation, and by this means there was at that time a conjunction of\nthe Lord with the human race. After their times, however, there was\nno such direct revelation, but there was a mediate revelation by\nmeans of correspondences, inasmuch as all their Divine worship then\nconsisted of correspondences, and for this reason the churches of\nthat time were called representative churches. For it was then known\nwhat correspondence is and what representation is, and that all\nthings on the earth correspond to spiritual things in heaven and in\nthe church, or what is the same, represent them; and therefore the\nnatural things that constituted the externals of their worship served\nthem as mediums for thinking spiritually, that is, thinking with the\nangels. When the knowledge of correspondences and representations had\nbeen blotted out of remembrance a Word was written, in which all the\nwords and their meanings are correspondences, and thus contain a\nspiritual or internal sense, in which are the angels; and in\nconsequence, when a man reads the Word and perceives it according to\nthe sense of the letter or the outer sense the angels perceive it\naccording to the internal or spiritual sense; for all the thought of\nangels is spiritual while the thought of man is natural. These two\nkinds of thought appear diverse; nevertheless they are one because\nthey correspond. Thus it was that when man had separated himself from\nheaven and had severed the bond the Lord provided a medium of\nconjunction of heaven with man by means of the Word.\n\n\n307. How heaven is conjoined with man by means of the Word I will\nillustrate by some passages from it. \"The New Jerusalem\" is described\nin the Apocalypse in these words:\n\n     I saw a new heaven and a new earth, and the first heaven\n     and the first earth had passed away. And I saw the holy\n     city New Jerusalem coming down from God out of heaven. The\n     city was foursquare, its length as great as its breadth;\n     and an angel measured the city with a reed, twelve\n     thousand furlongs; the length, the breadth, and the height\n     of it are equal. And he measured the wall thereof, an\n     hundred and forty-four cubits, the measure of a man, that\n     is, of an angel. The building of the wall was of jasper;\n     but the city itself was pure gold, and like unto pure\n     glass; and the foundations of the wall were adorned with\n     every precious stone. The twelve gates were twelve pearls;\n     and the street of the city was pure gold, as it were\n     transparent glass (21:1, 2, 16-19, 21).\n\nWhen man reads these words he understands them merely in accordance\nwith the sense of the letter, namely, that the visible heaven with\nthe earth is to perish, and a new heaven is to come into existence;\nand upon the new earth the holy city Jerusalem is to descend, with\nall its dimensions as here described. But the angels that are with\nman understand these things in a wholly different way, that is,\neverything that man understands naturally they understand\nspiritually. [2] By \"the new heaven and the new earth\" they\nunderstand a new church; by \"the city Jerusalem coming down from God\nout of heaven\" they understand its heavenly doctrine revealed by the\nLord; by \"its length, breadth, and height, which are equal,\" and\n\"twelve thousand furlongs,\" they understand all the goods and truths\nof that doctrine in the complex; by its \"wall\" they understand the\ntruths protecting it; by \"the measure of the wall, a hundred and\nforty-four cubits, which is the measure of a man, that is, of an\nangel,\" they understand all those protecting truths in the complex\nand their character; by its \"twelve gates, which were of pearls,\"\nthey understand introductory truths, \"pearls\" signifying such truths;\nby \"the foundations of the wall, which were of precious stones,\" they\nunderstand the knowledge on which that doctrine is founded; by \"the\ngold like unto pure glass,\" of which the city and its street were\nmade, they understand the good of love which makes the doctrine and\nits truths transparent. Thus do the angels perceive all these things;\nand therefore not as man perceives them. The natural ideas of man\nthus pass into the spiritual ideas with the angels without their\nknowing anything of the sense of the letter of the Word, that is,\nabout \"a new heaven and a new earth,\" \"a new city Jerusalem,\" its\n\"wall, the foundations of the wall, and its dimensions.\" And yet the\nthoughts of angels make one with the thoughts of man, because they\ncorrespond; they make one almost the same as the words of a speaker\nmake one with the understanding of them by a hearer who attends\nsolely to the meaning and not to the words. All this shows how heaven\nis conjoined with man by means of the Word: [3] Let us take another\nexample from the Word:\n\n     In that day there shall be a highway from Egypt to\n     Assyria, and Assyria shall come into Egypt and Egypt into\n     Assyria; and the Egyptians shall serve Assyria. In that\n     day shall Israel be a third to Egypt and to Assyria, a\n     blessing in the midst of the land, Which Jehovah of hosts\n     shall bless, saying, Blessed be My people the Egyptian,\n     and the Assyrian the work of My hands, and Israel Mine\n     inheritance (Isaiah 19:23-25).\n\nWhat man thinks when these words are read, and what the angels think,\ncan be seen from the sense of the letter of the Word and from its\ninternal sense. Man from the sense of the letter thinks that the\nEgyptians and Assyrians are to be converted to God and accepted, and\nare then to become one with the Israelitish nation; but angels in\naccordance with the internal sense think of the man of the spiritual\nchurch who is here described in that sense, whose spiritual is\n\"Israel,\" whose natural is the \"Egyptian,\" and whose rational, which\nis the middle, is the \"Assyrian.\"{1} Nevertheless, these two senses\nare one because they correspond; and therefore when the angels thus\nthink spiritually and man naturally they are conjoined almost as body\nand soul are; in fact, the internal sense of the Word is its soul and\nthe sense of the letter is its body. Such is the Word throughout.\nThis shows that it is a medium of conjunction of heaven with man, and\nthat its literal sense serves as a base and foundation.\n\n  {Footnote 1} In the Word \"Egypt\" and \"Egyptian\" signify the\n  natural and its knowledge (n. 4967, 5079, 5080, 5095, 5160,\n  5460, 5799, 6015, 6147, 6252, 7355, 7648, 9340, 9391).\n  \"Assyria\" signifies the rational (n. 119, 1186). \"Israel\"\n  signifies the spiritual (n. 5414, 5801, 5803, 5806, 5812, 5817,\n  5819, 5826, 5833, 5879, 5951, 6426, 6637, 6862, 6868, 7035,\n  7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805, 9340).\n\n\n308. There is also a conjunction of heaven by means of the Word with\nthose who are outside of the church where there is no Word; for the\nLord's church is universal, and is with all who acknowledge the\nDivine and live in charity. Moreover, such are taught after death by\nthe angels and receive Divine truths;{1} on which subject more may be\nseen below, in the chapter on the heathen. The universal church on\nthe earth in the sight of the Lord resembles a single man, just as\nheaven does (see n. 59-72); but the church where the Word is and\nwhere the Lord is known by means of it is like the heart and lungs in\nthat man. It is known that all the viscera and members of the entire\nbody draw their life from the heart and lungs through various\nderivations; and it is thus that those of the human race live who are\noutside of the church where the Word is, and who constitute the\nmembers of that man. Again, the conjunction of heaven with those who\nare at a distance by means of the Word may be compared to light\nradiating from a center all around. The Divine light is in the Word,\nand there the Lord with heaven is present, and from that presence\nthose at a distance are in light; but it would be otherwise if there\nwere no Word. This may be more clearly seen from what has been shown\nabove respecting the form of heaven in accordance with which all who\nare in heaven have affiliation and communication. But while this\narcanum may be comprehended by those who are in spiritual light, it\ncannot be comprehended by those who are only in natural light; for\ninnumerable things are clearly seen by those who are in spiritual\nlight that are not seen or are seen obscurely as a single thing by\nthose who are only in natural light.\n\n  {Footnote 1} The church specifically is where the Word is and\n  where the Lord is known by means of it, thus where Divine\n  truths from heaven are revealed (n. 3857, 10761). The Lord's\n  church is with all in the whole globe who live in good in\n  accordance with the principles of their religion (n. 3263,\n  6637, 10765). All wherever they are who live in good in\n  accordance with the principles of their religion and who\n  acknowledge the Divine are accepted of the Lord (n. 2589-2604,\n  2861, 2863, 3263, 4190, 4197, 6700, 9256). And besides these\n  all children wheresoever they are born (n. 2289-2309, 4792).\n\n\n309. Unless such a Word had been given on this earth the man of this\nearth would have been separated from heaven; and if separated from\nheaven he would have ceased to be rational, for the human rational\nexists by an influx of the light of heaven. Again, the man of this\nearth is such that he is not capable of receiving direct revelation\nand of being taught about Divine truths by such revelation, as the\ninhabitants of other earths are, that have been especially described\nin another small work. For the man of this earth is more in worldly\nthings, that is, in externals, than the men of other earths, and it\nis internal things that are receptive of revelation; if it were\nreceived in external things the truth would not be understood. That\nsuch is the man of this earth is clearly evident from the state of\nthose who are within the church, which is such that while they know\nfrom the Word about heaven, about hell, about the life after death,\nstill in heart they deny these things; although among them there are\nsome who have acquired a pre-eminent reputation for learning, and who\nmight for that reason be supposed to be wiser than others.\n\n\n310. I have at times talked with angels about the Word, saying that\nit is despised by some on account of its simple style; and that\nnothing whatever is known about its internal sense, and for this\nreason it is not believed that so much wisdom lies hid in it. The\nangels said that although the style of the Word seems simple in the\nsense of the letter, it is such that nothing can ever be compared to\nit in excellence, since Divine wisdom lies concealed not only in the\nmeaning as a whole but also in each word; and that in heaven this\nwisdom shines forth. They wished to declare that this wisdom is the\nlight of heaven, because it is Divine truth, for that which shines in\nheaven is the Divine truth (see n. 132). Again, they said that\nwithout such a Word there would be no light of heaven with the men of\nour earth, nor would there be any conjunction of heaven with them;\nfor there is conjunction only so far as the light of heaven is\npresent with man, and that light is present only so far as Divine\ntruth is revealed to man by means of the Word. This conjunction by\nmeans of the correspondence of the spiritual sense of the Word with\nits natural sense is unknown to man, because the man of this earth\nknows nothing about the spiritual thought and speech of angels, and\nhow it differs from the natural thought and speech of men; and until\nthis is known it cannot in the least be known what the internal sense\nis, and that such conjunction is therefore possible by means of that\nsense. They said, furthermore, that if this sense were known to man,\nand if man in reading the Word were to think in accordance with some\nknowledge of it, he would come into interior wisdom, and would be\nstill more conjoined with heaven, since by this means he would enter\ninto ideas like the ideas of the angels.\n\n\n\n311. XXXV. HEAVEN AND HELL ARE FROM THE HUMAN RACE.\n\nIn the Christian world it is wholly unknown that heaven and hell are\nfrom the human race, for it is believed that in the beginning angels\nwere created and heaven was thus formed; also that the devil or Satan\nwas an angel of light, but having rebelled he was cast down with his\ncrew, and thus hell was formed. The angels never cease to wonder at\nsuch a belief in the Christian world, and still more that nothing is\nreally known about heaven, when in fact that is the primary principle\nof all doctrine in the church. But since such ignorance prevails they\nrejoice in heart that it has pleased the Lord to reveal to mankind at\nthis time many things about heaven and about hell, thereby dispelling\nas far as possible the darkness that has been daily increasing\nbecause the church has come to its end. [2] They wish for this reason\nthat I should declare from their lips that in the entire heaven there\nis not a single angel who was created such from the beginning, nor in\nhell any devil who was created an angel of light and cast down; but\nthat all, both in heaven and in hell, are from the human race; in\nheaven those who lived in the world in heavenly love and belief, in\nhell those who lived in infernal love and belief, also that it is\nhell taken as a whole that is called the Devil and Satan-the name\nDevil being given to the hell that is behind, where those are that\nare called evil genii, and the name Satan being given to the hell\nthat is in front, where those are that are called evil spirits.{1}\nThe character of these hells will be described in the following\npages. [3] The angels said that the Christian world had gathered such\na belief about those in heaven and those in hell from some passages\nin the Word understood according to the mere sense of the letter not\nillustrated and explained by genuine doctrine from the Word; although\nthe sense of the letter of the Word until illuminated by genuine\ndoctrine, draws the mind in different directions, and this begets\nignorance, heresies, and errors.{2}\n\n  {Footnote 1} The hells taken together, or the infernals taken\n  together, are called the Devil and Satan (n. 694). Those that\n  have been devils in the world become devils after death (n.\n  968).\n\n  {Footnote 2} The doctrine of the church must be derived from\n  the Word (n. 3464, 5402, 6822, 6832, 10763, 10765). Without\n  doctrine the Word is not understood (n. 9025, 9409, 9424, 9430,\n  10324, 10431, 10582). True doctrine is a lamp to those who read\n  the Word (n. 10400). Genuine doctrine must be from those who\n  are enlightened by the Lord (n. 2510, 2516, 2519, 9424, 10105).\n  Those who are in the sense of the letter without doctrine come\n  into no understanding of Divine truths (n. 9409, 9410, 10582).\n  And they are led away into many errors (n. 10431). The\n  difference between those who teach and learn from the doctrine\n  of the church derived from the Word and those who teach and\n  learn from the sense of the letter alone (n. 9025).\n\n\n312. The man of the church also derives this belief from his\nbelieving that no man comes into heaven or into hell until the time\nof the final judgment; and about that he has accepted the opinion\nthat all visible things will perish at that time and new things will\ncome into existence, and that the soul will then return into its\nbody, and from that union man will again live as a man. This belief\ninvolves the other-that angels were created such from the beginning;\nfor it is impossible to believe that heaven and hell are from the\nhuman race when it is believed that no man can go there until the end\nof the world. [2] But that men might be convinced that this is not\ntrue it has been granted me to be in company with angels, and also to\ntalk with those who are in hell, and this now for some years,\nsometimes continuously from morning until evening, and thus be\ninformed about heaven and hell. This has been permitted that the man\nof the church may no longer continue in his erroneous belief about\nthe resurrection at the time of judgment, and about the state of the\nsoul in the meanwhile, also about angels and the devil. As this\nbelief is a belief in what is false it involves the mind in darkness,\nand with those who think about these things from their own\nintelligence it induces doubt and at length denial, for they say in\nheart, \"How can so vast a heaven, with so many constellations and\nwith the sun and moon, be destroyed and dissipated; and how can the\nstars which are larger than the earth fall from heaven to the earth;\nand can bodies eaten up by worms, consumed by corruption, and\nscattered to all the winds, be gathered together again to their\nsouls; and where in the meantime is the soul, and what is it when\ndeprived of the senses it had in the body?\" [3] With many other like\nthings, which being incomprehensible cannot be believed, and which\ndestroy the belief of many in the life of the soul after death, and\ntheir belief in heaven and hell, and with these other matters\npertaining to the faith of the church. That this belief has been\ndestroyed is evident from its being said, \"Who has ever come to us\nfrom heaven and told us that there is a heaven? What is hell? is\nthere any? What is this about man's being tormented with fire to\neternity? What is the day of judgment? has it not been expected in\nvain for ages?\" with other things that involve a denial of\neverything. [4] Therefore lest those who think in this way-as many do\nwho from their worldly wisdom are regarded as erudite and\nlearned-should any longer confound and mislead the simple in faith\nand heart, and induce infernal darkness respecting God and heaven and\neternal life, and all else that depends on these, the interiors of my\nspirit have been opened by the Lord, and I have thus been permitted\nto talk with all after their decease with whom I was ever acquainted\nin the life of the body-with some for days, with some for months, and\nwith some for a year, and also with so many others that I should not\nexaggerate if I should say a hundred thousand; many of whom were in\nheaven, and many in hell. I have also talked with some two days after\ntheir decease, and have told them that their funeral services and\nobsequies were then being held in preparation for their interment; to\nwhich they replied that it was well to cast aside that which had\nserved them as a body and for bodily functions in the world; and they\nwished me to say that they were not dead, but were living as men the\nsame as before, and had merely migrated from one world into the\nother, and were not aware of having lost anything, since they had a\nbody and its senses just as before, also understanding and will just\nas before, with thoughts and affections, sensations and desires, like\nthose they had in the world. [5] Most of those who had recently died,\nwhen they saw themselves to be living men as before, and in a like\nstate (for after death everyone's state of life is at first such as\nit was in the world, but there is a gradual change in it either into\nheaven or into hell), were moved by new joy at being alive, saying\nthat they had not believed that it would be so. But they greatly\nwondered that they should have lived in such ignorance and blindness\nabout the state of their life after death; and especially that the\nman of the church should be in such ignorance and blindness, when\nabove all others in the whole world he might be clearly enlightened\nin regard to these things.{1} Then they began to see the cause of\nthat blindness and ignorance, which is, that external things which\nare things, relating to the world and the body, had so occupied and\nfilled their minds that they could not be raised into the light of\nheaven and look into the things of the church beyond its doctrinals;\nfor when matters relating to the body and the world are loved, as\nthey are at the present day, nothing but darkness flows into the mind\nwhen men go beyond those doctrines.\n\n  {Footnote 1} There are few in Christendom at this day who\n  believe that man rises again immediately after death (preface\n  to Genesis, chap. 16 and n. 4622, 10758); but it is believed\n  that he will rise again at the time of the final judgment, when\n  the visible world will perish (n. 10595). The reason of this\n  belief (n. 10595, 10758). Nevertheless man does rise again\n  immediately after death, and then he is a man in all respects,\n  and in every least respect (n. 4527, 5006, 5078, 8939, 8991,\n  10594, 10758). The soul that lives after death is the spirit of\n  man, which in man is the man himself, and in the other life is\n  in a complete human form (n. 322, 1880, 1881, 3633, 4622, 4735,\n  5883, 6054, 6605, 6626, 7021, 10594); from experience (n. 4527,\n  5006, 8939); from the Word (n. 10597). What is meant by the\n  dead seen in the holy city (Matt. 27:53) explained (n. 9229).\n  In what manner man is raised from the dead, from experience (n.\n  168-189). His state after his resurrection (n. 317-319, 2119,\n  5079, 10596). False opinions about the soul and its\n  resurrection (n. 444, 445, 4527, 4622, 4658).\n\n\n313. Very many of the learned from the Christian world are astonished\nwhen they find themselves after death in a body, in garments, and in\nhouses, as in the world. And when they recall what they had thought\nabout the life after death, the soul, spirits, and heaven and hell,\nthey are ashamed and confess that they thought foolishly, and that\nthe simple in faith thought much more wisely than they. When the\nminds of learned men who had confirmed themselves in such ideas and\nhad ascribed all things to nature were examined, it was found that\ntheir interiors were wholly closed up and their exteriors were\nopened, that they looked towards the world and thus towards hell and\nnot towards heaven. For to the extent that man's interiors are opened\nhe looks towards heaven, but to the extent that his interiors are\nclosed and his exteriors opened he looks towards hell, because the\ninteriors of man are formed for the reception of all things of\nheaven, but the exteriors for the reception of all things of the\nworld; and those who receive the world, and not heaven also, receive\nhell.{1}\n\n  {Footnote 1} In man the spiritual world and the natural world\n  are conjoined (n. 6057). The internal of man is formed after\n  the image of heaven, but the external after the image of the\n  world (n. 3628, 4523, 4524, 6013, 6057, 9706, 10156, 10472).\n\n\n314. That heaven is from the human race can be seen also from the\nfact that angelic minds and human minds are alike, both enjoying the\nability to understand, perceive and will, and both formed to receive\nheaven; for the human mind is just as capable of becoming wise as the\nangelic mind; and if it does not attain to such wisdom in the world\nit is because it is in an earthly body, and in that body its\nspiritual mind thinks naturally. But it is otherwise when the mind is\nloosed from the bonds of that body; then it no longer thinks\nnaturally, but spiritually, and when it thinks spiritually its\nthoughts are incomprehensible and ineffable to the natural man; thus\nit becomes wise like an angel, all of which shows that the internal\npart of man, called his spirit, is in its essence an angel (see\nabove, n. 57);{1} and when loosed from the earthly body is, equally\nwith the angel, in the human form. (That an angel is in a complete\nhuman form may be seen above, n. 73-77.) When, however, the internal\nof man is not open above but only beneath, it is still, after it has\nbeen loosed from the body, in a human form, but a horrible and\ndiabolical form, for it is able only to look downwards towards hell,\nand not upwards towards heaven.\n\n  {Footnote 1} There are as many degrees of life in man as there\n  are heavens, and they are opened after death in accordance with\n  his life (n. 3747, 9594). Heaven is in man (n. 3884). Men who\n  are living a life of love and charity have in them angelic\n  wisdom, although it is for the time hidden, but they come into\n  that wisdom after death (n. 2494). The man who receives from\n  the Lord the good of love and of faith is called in the Word an\n  angel (n. 10528).\n\n\n315. Moreover, any one who has been taught about Divine order can\nunderstand that man was created to become an angel, because the\noutmost of order is in him (n. 304), in which what pertains to\nheavenly and angelic wisdom can be brought into form and can be\nrenewed and multiplied. Divine order never stops midway to form there\na something apart from an outmost, for it is not in its fullness and\ncompletion there; but it goes on to the outmost; and when it is in\nits outmost it takes on its form, and by means there collected it\nrenews itself and produces itself further, which is accomplished\nthrough procreations. Therefore the seed-ground of heaven is in the\noutmost.\n\n\n316. The Lord rose again not as to His spirit alone but also as to\nHis body, because when He was in the world He glorified His whole\nHuman, that is, made it Divine; for His soul which He had from the\nFather was of Itself the very Divine, while His body became a\nlikeness of the soul, that is, of the Father, thus also Divine. This\nis why He, differently from any man, rose again as to both;{1} and\nthis He made manifest to the disciples (who when they saw Him\nbelieved that they saw a spirit), by saying:\n\n     See My hands and My feet, that it is I Myself; handle Me\n     and see, for a spirit hath not flesh and bones as ye\n     behold Me having (Luke 24:36-39);\n\nindicating thereby that He was a man both in respect to His spirit\nand in respect to His body.\n\n  {Footnote 1} Man rises again only as to his spirit (n. 10593,\n  10594). The Lord alone rose again in respect also to His body\n  (n. 1729, 2083, 5078, 10825).\n\n\n317. That it might be made clear that man lives after death and\nenters in accordance with his life in the world either into heaven or\ninto hell, many things have been disclosed to me about the state of\nman after death, which will be presented in due order in the\nfollowing pages, where the world of spirits is treated of.\n\n\n\n318. XXXVI. THE HEATHEN, OR PEOPLES OUTSIDE OF THE CHURCH, IN HEAVEN.\n\nThere is a general opinion that those born outside of the church, who\nare called the nations, or heathen, cannot be saved, because not\nhaving the Word they know nothing about the Lord, and apart from the\nLord there is no salvation. But that these also are saved this alone\nmakes certain, that the mercy of the Lord is universal, that is,\nextends to every individual; that these equally with those within the\nchurch, who are few in comparison, are born men, and that their\nignorance of the Lord is not their fault. Any one who thinks from any\nenlightened reason can see that no man is born for hell, for the Lord\nis love itself and His love is to will the salvation of all.\nTherefore He has provided a religion for everyone, and by it\nacknowledgment of the Divine and interior life; for to live in\naccordance with one's religion is to live interiorly, since one then\nlooks to the Divine, and so far as he looks to the Divine he does not\nlook to the world but separates himself from the world, that is, from\nthe life of the world, which is exterior life.{1}\n\n  {Footnote 1} The heathen equally with the Christians are saved\n  (n. 932, 1032, 1059, 2284, 2589, 2590, 3778, 4190, 4197). The\n  lot of the nations and peoples outside of the church in the\n  other life (n. 2589-2604). The church is specifically where the\n  Word is, and by it the Lord is known (n. 3857, 10761).\n  Nevertheless, those born where the Word is and where the Lord\n  is known are not on that account of the church, but only those\n  who live a life of charity and of faith (n. 6637, 10143, 10153,\n  10578, 10645, 10829). The Lord's church is with all in the\n  whole world who live in good in accordance with their religion\n  and acknowledge a Divine, and such are accepted of the Lord and\n  come into heaven (n. 2589-2604, 2861, 2863, 3263, 4190, 4197,\n  6700, 9256).\n\n\n319. That the heathen equally with Christians are saved any one can\nsee who knows what it is that makes heaven in man; for heaven is\nwithin man, and those that have heaven within them come into heaven.\nHeaven with man is acknowledging the Divine and being led by the\nDivine. The first and chief thing of every religion is to acknowledge\nthe Divine. A religion that does not acknowledge the Divine is no\nreligion. The precepts of every religion look to worship; thus to the\nway in which the Divine is to be worshiped that the worship may be\nacceptable to Him; and when this has been settled in one's mind, that\nis, so far as one wills this or so far as he loves it, he is led by\nthe Lord. Everyone knows that the heathen as well as Christians live\na moral life, and many of them a better life than Christians. Moral\nlife may be lived either out of regard to the Divine or out of regard\nto men in the world; and a moral life that is lived out of regard to\nthe Divine is a spiritual life. In outward form the two appear alike,\nbut in inward form they are wholly different; the one saves man, the\nother does not. For he who lives a moral life out of regard to the\nDivine is led by the Divine; while he who leads a moral life out of\nregard to men in the world is led by himself. [2] But this may be\nillustrated by an example. He that refrains from doing evil to his\nneighbor because it is antagonistic to religion, that is,\nantagonistic to the Divine, refrains from doing evil from a spiritual\nmotive; but he that refrains from doing evil to another merely from\nfear of the law, or the loss of reputation, of honor, or gain, that\nis, from regard to self and the world, refrains from doing evil from\na natural motive, and is led by himself. The life of the latter is\nnatural, that of the former is spiritual. A man whose moral life is\nspiritual has heaven within him; but he whose moral life is merely\nnatural does not have heaven within him; and for the reason that\nheaven flows in from above and opens man's interiors, and through his\ninteriors flows into his exteriors; while the world flows in from\nbeneath and opens the exteriors but not the interiors. For there can\nbe no flowing in from the natural world into the spiritual, but only\nfrom the spiritual world into the natural; therefore if heaven is not\nalso received, the interiors remain closed. All this makes clear who\nthose are that receive heaven within them, and who do not. [3] And\nyet heaven is not the same in one as in another. It differs in each\none in accordance with his affection for good and its truth. Those\nthat are in an affection for good out of regard to the Divine, love\nDivine truth, since good and truth love each other and desire to be\nconjoined.{1} This explains why the heathen, although they are not in\ngenuine truths in the world, yet because of their love receive truths\nin the other life.\n\n  {Footnote 1} Between good and truth there is a kind of marriage\n  (n. 1904, 2173, 2508). Good and truth are in a perpetual\n  endeavor to be conjoined, and good longs for truth and for\n  conjunction with it (n. 9206, 9207, 9495). How the conjunction\n  of good and truth takes place, and in whom (n. 3834, 3843,\n  4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627,\n  9258).\n\n\n320. A certain spirit from among the heathen who had lived in the\nworld in good of charity in accordance with his religion, hearing\nChristian spirits reasoning about what must be believed, (for spirits\nreason with each other far more thoroughly and acutely than men,\nespecially about what is good and true,) wondered at such\ncontentions, and said that he did not care to listen to them, for\nthey reasoned from appearances and fallacies; and he gave them this\ninstruction: \"If I am good I can know from the good itself what is\ntrue; and what I do not know I can receive.\"\n\n\n321. I have been taught in many ways that the heathen who have led a\nmoral life and have lived in obedience and subordination and mutual\ncharity in accordance with their religion, and have thus received\nsomething of conscience, are accepted in the other life, and are\nthere instructed with solicitous care by the angels in the goods and\ntruths of faith; and that when they are being taught they behave\nthemselves modestly, intelligently, and wisely, and readily accept\ntruths and adopt them. They have not worked out for themselves any\nprinciples of falsity antagonistic to the truths of faith that will\nneed to be shaken off, still less cavils against the Lord, as many\nChristians have who cherish no other idea of Him than that He is an\nordinary man. The heathen on the contrary when they hear that God has\nbecome a Man, and has thus manifested Himself in the world,\nimmediately acknowledge it and worship the Lord, saying that because\nGod is the God of heaven and of earth, and because the human race is\nHis, He has fully disclosed Himself to men.{1} It is a Divine truth\nthat apart from the Lord there is no salvation; but this is to be\nunderstood to mean that there is no salvation except from the Lord.\nThere are many earths in the universe, and all of them full of\ninhabitants, scarcely any of whom know that the Lord took on the\nHuman on our earth. Yet because they worship the Divine under a human\nform they are accepted and led by the Lord. On this subject more may\nbe seen in the little work on The Earths in the Universe.\n\n  {Footnote 1} Difference between the good in which the heathen\n  are and that in which Christians are (n. 4189, 4197). Truths\n  with the heathen (n. 3263, 3778, 4190). The interiors cannot be\n  so closed up with the heathen as with Christians (n. 9256).\n  Neither can so thick a cloud exist with the heathen who live in\n  mutual charity in accordance with their religion as with\n  Christians who live in no charity; the reasons (n. 1059, 9256).\n  The heathen cannot profane the holy things of the church as the\n  Christians do, because they are ignorant of them (n. 1327,\n  1328, 2051). They have a fear of Christians on account of their\n  lives (n. 2596, 2597). Those that have lived well in accordance\n  with their religion are taught by angels and readily accept the\n  truths of faith and acknowledge the Lord (n. 2049, 2595, 2598,\n  2600, 2601, 2603, 2861, 2863, 3263).\n\n\n322. Among the heathen, as among Christians, there are both wise and\nsimple. That I might learn about them I have been permitted to speak\nwith both, sometimes for hours and days. But there are no such wise\nmen now as in ancient times, especially in the Ancient Church, which\nextended over a large part of the Asiatic world, and from which\nreligion spread to many nations. That I might wholly know about them\nI have been permitted to have familiar conversation with some of\nthese wise men. There was with me one who was among the wiser of his\ntime, and consequently well known in the learned world, with whom I\ntalked on various subjects, and had reason to believe that it was\nCicero. Knowing that he was a wise man I talked with him about\nwisdom, intelligence, order, and the Word, and lastly about the Lord.\n[2] Of wisdom he said that there is no other wisdom than the wisdom\nof life, and that wisdom can be predicated of nothing else; of\nintelligence that it is from wisdom; of order, that it is from the\nSupreme God, and that to live in that order is to be wise and\nintelligent. As to the Word, when I read to him something from the\nprophets he was greatly delighted, especially with this, that every\nname and every word signified interior things; and he wondered\ngreatly that learned men at this day are not delighted with such\nstudy. I saw plainly that the interiors of his thought or mind had\nbeen opened. He said that he was unable to hear more, as he perceived\nsomething more holy than he could bear, being affected so interiorly.\n[3] At length I spoke with him about the Lord, saying that while He\nwas born a man He was conceived of God, and that He put off the\nmaternal human and put on the Divine Human, and that it is He that\ngoverns the universe. To this he replied that he knew some things\nconcerning the Lord, and perceived in his way that if mankind were to\nbe saved it could not have been done otherwise. In the meantime some\nbad Christians infused various cavils; but to these he gave no\nattention, remarking that this was not strange, since in the life of\nthe body they had imbibed unbecoming ideas on the subject, and until\nthey got rid of these they could not admit ideas that confirmed the\ntruth, as the ignorant can.\n\n\n323. It has also been granted me to talk with others who lived in\nancient times, and who were then among the more wise. At first they\nappeared in front at a distance, and were able then to perceive the\ninteriors of my thoughts, thus many things fully. From one idea of\nthought they were able to discern the entire series and fill it with\ndelightful things of wisdom combined with charming representations.\nFrom this they were perceived to be among the more wise, and I was\ntold that they were some of the ancient people; and when they came\nnearer I read to them something from the Word, and they were\ndelighted beyond measure. I perceived the essence of their delight\nand gratification, which arose chiefly from this, that all things and\neach thing they heard from the Word were representative and\nsignificative of heavenly and spiritual things. They said that in\ntheir time, when they lived in the world, their mode of thinking and\nspeaking and also of writing was of this nature, and that this was\ntheir pursuit of wisdom.\n\n\n324. But as regards the heathen of the present day, they are not so\nwise, but most of them are simple in heart. Nevertheless, those of\nthem that have lived in mutual charity receive wisdom in the other\nlife, and of these one or two examples may be cited. When I read the\nseventeenth and eighteenth chapters of Judges (about Micah, and how\nthe sons of Dan carried away his graven image and teraphim and\nLevite) a heathen spirit was present who in the life of the body had\nworshiped a graven image. He listened attentively to the account of\nwhat was done to Micah, and his grief on account of his graven image\nwhich the Danites took away, and such grief came upon him and moved\nhim that he scarcely knew, by reason of inward distress, what to\nthink. Not only was this grief perceived, but also the innocence that\nwas in all his affections. The Christian spirits that were present\nwatched him and wondered that a worshiper of a graven image should\nhave so great a feeling of sympathy and innocence stirred in him.\nAfterwards some good spirits talked with him, saying that graven\nimages should not be worshiped, and that being a man he was capable\nof understanding this; that he ought, apart from a graven image, to\nthink of God the Creator and Ruler of the whole heaven and the whole\nearth, and that God is the Lord. When this was said I was permitted\nto perceive the interior nature of his adoration, which was\ncommunicated to me; and it was much more holy than is the case of\nChristians, This makes clear that at the present day the heathen come\ninto heaven with less difficulty than Christians, according to the\nLord's words in Luke:\n\n     Then shall they come from the east and the west, and from\n     the north and the south, and shall recline in the kingdom\n     of God. And behold, there are last who shall be first, and\n     there are first who shall be last (13:29, 30).\n\nFor in the state in which that spirit was he could be imbued with all\nthings of faith and receive them with interior affection; there was\nin him the mercy of love, and in his ignorance there was innocence;\nand when these are present all things of faith are received as it\nwere spontaneously and with joy. He was afterwards received among\nangels.\n\n\n325. A choir at a distance was heard one morning, and from the\nchoir's representations I was permitted to know that they were\nChinese, for they exhibited a kind of woolly goat, then a cake of\nmillet, and an ebony spoon, also the idea of a floating city. They\ndesired to come nearer to me, and when they had joined me they said\nthat they wished to be alone with me, that they might disclose their\nthoughts. But they were told that they were not alone, and that some\nwere displeased at their wishing to be alone, although they were\nguests. When they perceived this displeasure they began to think\nwhether they had transgressed against the neighbor, and whether they\nhad claimed any thing to themselves that belonged to others. All\nthought in the other life being communicated I was permitted to\nperceive the agitation of their minds. It consisted of a recognition\nthat possibly they had injured those who were displeased, of shame on\nthat account, together with other worthy affections; and it was thus\nknown that they were endowed with charity. Soon after I spoke with\nthem, and at last about the Lord. When I called Him \"Christ\" I\nperceived a certain repugnance in them; but the reason was disclosed,\nnamely, that they had brought this from the world, from their having\nlearned that Christians lived worse lives than they did, and were\ndestitute of charity. But when I called Him simply \"Lord\" they were\ninteriorly moved. Afterwards, they were taught by the angels that the\nChristian doctrine beyond every other in the world prescribes love\nand charity, but that there are few who live in accordance with it.\nThere are heathen who have come to know while they lived in the\nworld, both from interaction and report, that Christians lead bad\nlives, are addicted to adultery, hatred, quarreling, drunkenness, and\nthe like, which they themselves abhor because such things are\ncontrary to their religion. These in the other life are more timid\nthan others about accepting the truths of faith; but they are taught\nby the angels that the Christian doctrine, as well as the faith\nitself, teaches a very different life, but that the lives of\nChristians are less in accord with their doctrine than the lives of\nheathen. When they recognize this they receive the truths of faith,\nand adore the Lord, but less readily than others.\n\n\n326. It is a common thing for heathen that have worshiped any god\nunder an image or statue, or any graven thing to be introduced, when\nthey come into the other life, to certain spirits in place of their\ngods or idols, in order that they may rid themselves of their\nfantasies. When they have been with these for some days, the\nfantasies are put away. Also those that have worshiped men are\nsometimes introduced to the men they have worshiped, or to others in\ntheir place--as many of the Jews to Abraham, Jacob, Moses, and\nDavid-but when they come to see that they are human the same as\nothers, and that they can give them no help, they become ashamed, and\nare carried to their own places in accordance with their lives. Among\nthe heathen in heaven the Africans are most beloved, for they receive\nthe goods and truths of heaven more readily than others. They\nespecially wish to be called obedient, but not faithful. They say\nthat as Christians possess the doctrine of faith they may be called\nfaithful; but not they unless they accept that doctrine, or as they\nsay, have the ability to accept it.\n\n\n327. I have talked with some who were in the Ancient Church. That is\ncalled the Ancient Church that was established after the deluge, and\nextended through many kingdoms, namely, Assyria, Mesopotamia, Syria,\nEthiopia, Arabia, Libya, Egypt, Philistia as far as Tyre and Zidon,\nand through the land of Canaan on both sides of the Jordan.{1} The\nmen of this church knew about the Lord that He was to come, and were\nimbued with the goods of faith, and yet they fell away and became\nidolaters. These spirits were in front towards the left, in a dark\nplace and in a miserable state. Their speech was like the sound of a\npipe of one tone, almost without rational thought. They said they had\nbeen there for many centuries, and that they are sometimes taken out\nthat they may serve others for certain uses of a low order. From this\nI was led to think about many Christians--who are inwardly though not\noutwardly idolaters, since they are worshipers of self and of the\nworld, and in heart deny the Lord-what lot awaits such in the other\nlife.\n\n  {Footnote 1} The first and Most Ancient Church on this earth\n  was that which is described in the first chapters of Genesis,\n  and that church above all others was celestial (n. 607, 895,\n  920, 1121-1124, 2896, 4493, 8891, 9942, 10545). What the\n  celestial are in heaven (n. 1114-1125). There were various\n  churches after the flood which are called ancient churches (n.\n  1125-1127, 1327, 10355). What the men of the Ancient Church\n  were (n. 609, 895). The ancient churches were representative\n  churches (n. 519, 521, 2896). In the Ancient Church there was a\n  Word, but it has been lost (n. 2897). The character of the\n  Ancient Church when it began to decline (n. 1128). The\n  difference between the Most Ancient Church and the Ancient\n  Church (n. 597, 607, 640, 641, 765, 784, 895, 4493). The\n  statutes, the judgments, and the laws, which were commanded in\n  the Jewish Church, were in part like those in the Ancient\n  Church (n. 4288, 4449, 10149). The God of the Most Ancient\n  Church and of the Ancient Church was the Lord, and He was\n  called Jehovah (n. 1343, 6846).\n\n\n328. That the church of the Lord is spread over all the globe, and is\nthus universal; and that all those are in it who have lived in the\ngood of charity in accordance with their religion; and that the\nchurch, where the Word is and by means of it the Lord is known, is in\nrelation to those who are out of the church like the heart and lungs\nin man, from which all the viscera and members of the body have their\nlife, variously according to their forms, positions, and\nconjunctions, may be seen above (n. 308).\n\n\n\n329. XXXVII. LITTLE CHILDREN IN HEAVEN.\n\nIt is a belief of some that only such children as are born within the\nchurch go to heaven, and that those born out of the church do not,\nand for the reason that the children within the church are baptized\nand by baptism are initiated into faith of the church. Such are not\naware that no one receives heaven or faith through baptism; for\nbaptism is merely for a sign and memorial that man should be\nregenerated, and that those born within the church can be regenerated\nbecause the Word is there, and in the Word are the Divine truths by\nmeans of which regeneration is effected, and there the Lord who\nregenerates is known.{1} Let them know therefore that every child,\nwherever he is born, whether within the church or outside of it,\nwhether of pious parents or impious, is received when he dies by the\nLord and trained up in heaven, and taught in accordance with Divine\norder, and imbued with affections for what is good, and through these\nwith knowledges of what is true; and afterwards as he is perfected in\nintelligence and wisdom is introduced into heaven and becomes an\nangel. Everyone who thinks from reason can be sure that all are born\nfor heaven and no one for hell, and if man comes into hell he himself\nis culpable; but little children cannot be held culpable.\n\n  {Footnote 1} Baptism signifies regeneration by the Lord by\n  means of the truths of faith from the Word (n. 4255, 5120,\n  9088, 10239, 10386-10388, 10392). Baptism is a sign that the\n  man baptized is of the church in which the Lord, who\n  regenerates, is acknowledged, and where the Word is from which\n  are the truths of faith, by means of which regeneration is\n  effected (n. 10386-10388). Baptism confers neither faith nor\n  salvation, but it is a witness that those who are being\n  regenerated will receive faith and salvation (n. 10391).\n\n\n330. When children die they are still children in the other life,\nhaving a like infantile mind, a like innocence in ignorance, and a\nlike tenderness in all things. They are merely in the rudiments of a\ncapacity to become angels, for children are not angels but become\nangels. For everyone passing out of this world enters the other in\nthe same state of life, a little child in the state of a little\nchild, a boy in the state of a boy, a youth, a man, an old man, in\nthe state of a youth, a man, or an old man; but subsequently each\none's state is changed. The state of little children surpasses the\nstate of all others in that they are in innocence, and evil has not\nyet been rooted in them by actual life; and in innocence all things\nof heaven can be implanted, for it is a receptacle of the truth of\nfaith and of the good of love.\n\n\n331. The state of children in the other life far surpasses their\nstate in the world, for they are not clothed with an earthly body,\nbut with such a body as the angels have. The earthly body is in\nitself gross, and receives its first sensations and first motions not\nfrom the inner or spiritual world, but from the outer or natural\nworld; and in consequence in this world children must be taught to\nwalk, to guide their motions, and to speak; and even their senses, as\nseeing and hearing, must be opened by use. It is not so with children\nin the other life. As they are spirits they act at once in accordance\nwith their interiors, walking without practice, and also talking, but\nat first from general affections not yet distinguished into ideas of\nthought; but they are quickly initiated into these also, for the\nreason that their exteriors are homogeneous with their interiors. The\nspeech of angels (as may be seen above, n, 234-245) so flows forth\nfrom affection modified by ideas of thought that their speech\ncompletely conforms to their thoughts from affection.\n\n\n332. As soon as little children are resuscitated, which takes place\nimmediately after death, they are taken into heaven and confided to\nangel women who in the life of the body tenderly loved little\nchildren and at the same time loved God. Because these during their\nlife in the world loved all children with a kind of motherly\ntenderness, they receive them as their own; while the children, from\nan implanted instinct, love them as their own mothers. There are as\nmany children in each one's care as she desires from a spiritual\nparental affection. This heaven appears in front before the forehead,\ndirectly in the line or radius in which the angels look to the Lord.\nIt is so situated because all little children are under the immediate\nauspices of the Lord; and the heaven of innocence, which is the third\nheaven, flows into them.\n\n\n333. Little children have various dispositions, some that of the\nspiritual angels and some that of the celestial angels. Those who are\nof a celestial disposition are seen in that heaven to the right, and\nthose of a spiritual disposition to the left. All children in the\nGreatest Man, which is heaven, are in the province of the eyes-those\nof a spiritual disposition in the province of the left eye, and those\nof a celestial disposition in the province of the right eye. This is\nbecause the angels who are in the spiritual kingdom see the Lord\nbefore the left eye, and those who are in the celestial kingdom\nbefore the right eye (see above, n. 118). This fact that in the\nGreatest Man or heaven children are in the province of the eyes is a\nproof that they are under the immediate sight and auspices of the\nLord.\n\n\n334. How children are taught in heaven shall also be briefly told.\nFrom their nurses they learn to talk. Their earliest speech is simply\na sound of affection; this by degrees becomes more distinct as ideas\nof thought enter; for ideas of thought from affections constitute all\nangelic speech (as may be seen in its own chapter, n. 234-245). Into\ntheir affections, all of which proceed from innocence, such things as\nappear before their eyes and cause delight are first instilled; and\nas these things are from a spiritual origin the things of heaven at\nonce flow into them, and by means of these heavenly things their\ninteriors are opened, and they are thereby daily perfected. But when\nthis first age is completed they are transferred to another heaven,\nwhere they are taught by masters; and so on.\n\n\n335. Children are taught chiefly by representatives suited to their\ncapacity. These are beautiful and full of wisdom from within, beyond\nall belief. In this way an intelligence that derives its soul from\ngood is gradually instilled into them. I will here describe two\nrepresentatives that I have been permitted to see, from which the\nnature of others may be inferred. First there was a representation of\nthe Lord's rising from the sepulchre, and at the same time of the\nuniting of His Human with the Divine. This was done in a manner so\nwise as to surpass all human wisdom, and at the same time in an\ninnocent infantile manner. An idea of a sepulchre was presented, and\nwith it an idea of the Lord, but in so remote a way that there was\nscarcely any perception of its being the Lord, except seemingly afar\noff; and for the reason that in the idea of a sepulchre there is\nsomething funereal, and this was thus removed, after wards they\ncautiously admitted into the sepulchre something atmospheric, with an\nappearance of thin vapor, by which with proper remoteness they\nsignified spiritual life in baptism. Afterwards I saw a\nrepresentation by the angels of the Lord's descent to those that are\n\"bound,\" and of His ascent with these into heaven, and this with\nincomparable prudence and gentleness. In adaptation to the infantile\nmind they let down little cords almost invisible, very soft and\ntender, by which they lightened the Lord's ascent, always with a holy\nsolicitude that there should be nothing in the representation\nbordering upon anything that did not contain what is spiritual and\nheavenly. Other representations are there given, whereby, as by plays\nadapted to the minds of children, they are guided into knowledges of\ntruth and affections for good.\n\n\n336. It was also shown how tender their understanding is. When I was\npraying the Lord's Prayer, and from their under standing they flowed\ninto the ideas of my thought, their influx was perceived to be so\ntender and soft as to be almost solely a matter of affection; and at\nthe same time it was observed that their understanding was open even\nfrom the Lord, for what flowed forth from them was as if it simply\nflowed through them. Moreover, the Lord flows into the ideas of\nlittle children chiefly from inmosts, for there is nothing, as with\nadults, to close up their ideas, no principles of falsity to close\nthe way to the understanding of truth, nor any life of evil to close\nthe way to the reception of good, and thereby to the reception of\nwisdom. All this makes clear that little children do not come at once\nafter death into an angelic state, but are gradually brought into it\nby means of knowledges of good and truth, and in harmony with all\nheavenly order; for the least particulars of their nature are known\nto the Lord, and thus they are led, in accord with each and every\nmovement of their inclination, to receive the truths of good and the\ngoods of truth.\n\n\n337. I have also been shown how all things are instilled into them by\ndelightful and pleasant means suited to their genius. I have been\npermitted to see children most charmingly attired, having garlands of\nflowers resplendent with most beautiful and heavenly colors twined\nabout their breasts and around their tender arms; and once to see\nthem accompanied by those in charge of them and by maidens, in a park\nmost beautifully adorned, not so much with trees, as with arbors and\ncovered walks of laurel, with paths leading inward; and when the\nchildren entered attired as they were the flowers over the entrance\nshone forth most joyously. This indicates the nature of their\ndelights, also how they are led by means of pleasant and delightful\nthings into the goods of innocence and charity, which goods the Lord\ncontinually instilled into these delights and pleasures.\n\n\n338. It was shown me, by a mode of communication common in the other\nlife, what the ideas of children are when they see objects of any\nkind. Each and every object seemed to them to be alive; and thus in\nevery least idea of their thought there is life. And it was perceived\nthat children on the earth have nearly the same ideas when they are\nat their little plays; for as yet they have no such reflection as\nadults have about what is inanimate.\n\n\n339. It has been said above that children are of a genius either\ncelestial or spiritual. Those of a celestial genius are easily\ndistinguished from those of a spiritual genius. Their thought,\nspeech, and action, is so gentle that hardly anything appears except\nwhat flows from a love of good to the Lord and from a love for other\nchildren. But those of a spiritual genius are not so gentle; but in\neverything with them there appears a sort of vibration, as of wings.\nThe difference is seen also in their ill-feeling and in other\nthings.\n\n\n340. Many may suppose that in heaven little children remain little\nchildren, and continue as such among the angels. Those who do not\nknow what an angel is may have had this opinion confirmed by\npaintings and images in churches, in which angels are represented as\nchildren. But it is wholly otherwise. Intelligence and wisdom are\nwhat constitute an angel, and as long as children do not possess\nthese they are not angels, although they are with the angels; but as\nsoon as they become intelligent and wise they become angels; and what\nis wonderful, they do not then appear as children, but as adults, for\nthey are no longer of an infantile genius, but of a more mature\nangelic genius. Intelligence and wisdom produce this effect. The\nreason why children appear more mature, thus as youths and young men,\nas they are perfected in intelligence and wisdom, is that\nintelligence and wisdom are essential spiritual nourishment;{1} and\nthus the things that nourish their minds also nourish their bodies,\nand this from correspondence; for the form of the body is simply the\nexternal form of the interiors. But it should be understood that in\nheaven children advance in age only to early manhood, and remain in\nthis to eternity. That I might be assured that this is so I have been\npermitted to talk with some who had been educated as children in\nheaven, and had grown up there; with some also while they were\nchildren, and again with the same when they had become young men; and\nI have heard from them about the progress of their life from one age\nto another.\n\n  {Footnote 1} Spiritual food is knowledge, intelligence, and\n  wisdom, thus the good and truth from which these are (n. 3114,\n  4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582,\n  5588, 5655, 8562, 9003). Therefore in a spiritual sense\n  everything that comes forth from the mouth of the Lord is food\n  (n. 681). Because bread means all food in general it signifies\n  every good, celestial and spiritual (n. 276, 680, 2165, 2177,\n  3478, 6118, 8410). And for the reason that these nourish the\n  mind, which belongs to the internal man (n. 4459, 5293, 5576,\n  6277, 8410).\n\n\n341. That innocence is a receptacle of all things of heaven, and thus\nthe innocence of children is a plane for all affections for good and\ntruth, can be seen from what has been shown above (n. 276-283) in\nregard to the innocence of angels in heaven, namely, that innocence\nis a willingness to be led by the Lord and not by oneself;\nconsequently so far as a man is in innocence he is separated from\nwhat is his own, and so far as one is separated from what is his own\nhe is in what is the Lord's own. The Lord's own is what is called His\nrighteousness and merit. But the innocence of children is not genuine\ninnocence, because as yet it is without wisdom. Genuine innocence is\nwisdom, since so far as any one is wise he loves to be led by the\nLord; or what is the same, so far as any one is led by the Lord he is\nwise. [2] Therefore children are led from the external innocence in\nwhich they are at the beginning, and which is called the innocence of\nchildhood, to internal innocence, which is the innocence of wisdom.\nThis innocence is the end that directs all their instruction and\nprogress; and therefore when they have attained to the innocence of\nwisdom, the innocence of childhood, which in the meanwhile has served\nthem as a plane, is joined to them. [3] The innocence of children has\nbeen represented to me as a wooden sort of thing, almost devoid of\nlife, which becomes vivified as they are perfected by knowledges of\ntruth and affections for good. Afterwards genuine innocence was\nrepresented by a most beautiful child, naked and full of life; for\nthe really innocent, who are in the inmost heaven and thus nearest to\nthe Lord, always appear before the eyes of other angels as little\nchildren, and some of them naked; for innocence is represented by\nnakedness unaccompanied by shame, as is said of the first man and his\nwife in Paradise (Gen. 2:25); so when their state of innocence\nperished they were ashamed of their nakedness, and hid themselves\n(chap. 3:7, 10, 11). In a word, the wiser the angels are the more\ninnocent they are, and the more innocent they are the more they\nappear to themselves as little children. This is why in the Word\n\"childhood\" signifies innocence (see above, n. 278).\n\n\n342. I have talked with angels about little children, whether they\nare free from evils, inasmuch as they have no actual evil as adults\nhave; and I was told that they are equally in evil, and in fact are\nnothing but evil;{1} but, like all angels, they are so withheld from\nevil and held in good by the Lord as to seem to themselves to be in\ngood from themselves. For this reason when children have become\nadults in heaven, that they may not have the false idea about\nthemselves that the good in them is from themselves and not from the\nLord, they are now and then let down into their evils which they\ninherited, and are left in them until they know, acknowledge and\nbelieve the truth of the matter. [2] There was one, the son of a\nking, who died in childhood and grew up in heaven, who held this\nopinion. Therefore he was let down into that life of evils into which\nhe was born, and he then perceived from the sphere of his life that\nhe had a disposition to domineer over others, and regarded adulteries\nas of no account; these evils he had inherited from his parents; but\nafter he had been brought to recognize his real character he was\nagain received among the angels with whom he had before been\nassociated. [3] In the other life no one ever suffers punishment on\naccount of his inherited evil, because it is not his evil, that is,\nit is not his fault that he is such; he suffers only on account of\nactual evil that is his, that is, only so far as he has appropriated\nto himself inherited evil by actual life. When, therefore, the\nchildren that have become adults are let down into the state of their\ninherited evil it is not that they may suffer punishment for it, but\nthat they may learn that of themselves they are nothing but evil, and\nthat it is by the mercy of the Lord that they are taken up into\nheaven from the hell in which they are, and that it is from the Lord\nthat they are in heaven and not from any merit of their own; and\ntherefore they may not boast before others of the good that is in\nthem, since this is contrary to the good of mutual love, as it is\ncontrary to the truth of faith.\n\n  {Footnote 1} All kinds of men are born into evils of every\n  kind, even to the extent that what is their own is nothing but\n  evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518,\n  3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731).\n  Consequently man must needs be reborn, that is, regenerated (n.\n  3701). Man's inherited evil consists in his loving himself more\n  than God, and the world more than heaven and in making his\n  neighbor, in comparison with himself, of no account, except for\n  the sake of self, that is, himself alone, thus it consists in\n  the love of self and of the world (n. 694, 731, 4317, 5660).\n  All evils are from the love of self and of the world, when\n  those loves rule (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255,\n  7376, 7488, 7490, 8318, 9335, 9348, 10038, 10742). These evils\n  are contempt of others, enmity, hatred revenge, cruelty, deceit\n  (n. 6667, 7370-7374, 9348, 10038, 10742). And from these evils\n  comes all falsity (n. 1047, 10283, 10284, 10286). These loves,\n  so far as the reins are given them, rush headlong; and the love\n  of self aspires even to the throne of God (n. 7375, 8678).\n\n\n343. Several times when a number of children that were in a purely\ninfantile state have been with me in choirs, they were heard as a\ntender unarranged mass, that is, as not yet acting as one, as they do\nlater when they have become more mature. To my surprise the spirits\nwith me could not refrain from inducing them to talk. This desire is\ninnate in spirits. But I noticed, each time, that the children\nresisted, unwilling to talk in this way. This refusal and resistance,\nwhich were accompanied by a kind of indignation, I have often\nperceived; and when an opportunity to talk was given them they would\nsay nothing except that \"It is not so.\" I have been taught that\nlittle children are so tempted in order that they may get accustomed\nto resisting, and may begin to resist falsity and evil, and also that\nthey may learn not to think, speak, and act, from another, and in\nconsequence may learn to permit themselves to be led by no one but\nthe Lord.\n\n\n344. From what has been said it can be seen what child education is\nin heaven, namely, that it is leading them by means of an\nunderstanding of truth and the wisdom of good into the angelic life,\nwhich is love to the Lord and mutual love, in which is innocence. But\nhow different in many cases is the education of children on the earth\ncan be seen from this example. I was in the street of a large city,\nand saw little boys fighting with each other; a crowd flocked around\nand looked on with much pleasure; and I was told that little boys are\nincited to such fights by their own parents. Good spirits and angels\nwho saw this through my eyes so revolted at it that I felt their\nhorror; and especially that parents should incite their children to\nsuch things, saying that in this way parents extinguish in the\nearliest age all the mutual love and all the innocence that children\nhave from the Lord, and initiate them into the spirit of hatred and\nrevenge; consequently by their own endeavors they shut their children\nout of heaven, where there is nothing but mutual love. Let parents\ntherefore who wish well to their children beware of such things.\n\n\n345. What the difference is between those who die in childhood and\nthose who die in mature life shall also be told. Those dying in\nmature life have a plane acquired from the earthly and material\nworld, and this they carry with them. This plane is their memory and\nits bodily natural affection. This remains fixed and becomes\nquiescent, but still serves their thought after death as an outmost\nplane, since the thought flows into it. Consequently such as this\nplane is, and such as the correspondence is between the things that\nare in it and the rational faculty, such is the man after death. But\nthe children who die in childhood and are educated in heaven have no\nsuch plane, since they derive nothing from the material world and the\nearthly body; but they have a spiritual-natural plane. For this\nreason they cannot be in such gross affections and consequent\nthoughts, since they derive all things from heaven. Moreover, these\nchildren do not know that they were born in the world, but believe\nthat they were born in heaven. Neither do they know about any other\nthan spiritual birth, which is effected through knowledges of good\nand truth and through intelligence and wisdom, from which man is a\nman; and as these are from the Lord they believe themselves to be the\nLord's own, and love to be so. Nevertheless it is possible for the\nstate of men who grow up on the earth to become as perfect as the\nstate of children who grow up in heaven, provided they put away\nbodily and earthly loves, which are the loves of self and the world,\nand receive in their place spiritual loves.\n\n\n\n346. XXXVIII. THE WISE AND THE SIMPLE IN HEAVEN.\n\nIt is believed that in heaven the wise will have more glory and\neminence than the simple, because it is said in Daniel:\n\n     They that are intelligent shall shine as with the\n     brightness of the firmament, and they that turn many to\n     righteousness as the stars for ever and ever (12:3).\n\nBut few know who are meant by the \"intelligent\" and by those that\n\"turn many to righteousness.\" The common belief is that they are such\nas are called the accomplished and learned, especially such as have\ntaught in the church and have surpassed others in acquirements and in\npreaching, and still more such among them as have converted many to\nthe faith. In the world all such are regarded as the intelligent;\nnevertheless such are not the intelligent in heaven that are spoken\nof in these words, unless their intelligence is heavenly\nintelligence. What this is will now be told.\n\n\n347. Heavenly intelligence is interior intelligence, arising from a\nlove for truth, not with any glory in the world nor any glory in\nheaven as an end, but with the truth itself as an end, by which they\nare inmostly affected and with which they are inmostly delighted.\nThose who are affected by and delighted with the truth itself are\naffected by and delighted with the light of heaven; and those who are\naffected by and delighted with the light of heaven are also affected\nby and delighted with Divine truth, and indeed with the Lord Himself;\nfor the light of heaven is Divine truth, and Divine truth is the Lord\nin heaven (see above, n. 126-140). This light enters only into the\ninteriors of the mind; for the interiors of the mind are formed for\nthe reception of that light, and are affected by and delighted with\nthat light as it enters; for whatever flows in and is received from\nheaven has in it what is delightful and pleasant. From this comes a\ngenuine affection for truth, which is an affection for truth for\ntruth's sake. Those who are in this affection, or what is the same\nthing, in this love, are in heavenly intelligence, and \"shine in\nheaven as with the brightness of the firmament.\" They so shine\nbecause Divine truth, wherever it is in heaven, is what gives light\n(see above, n. 132); and the \"firmament\" of heaven signifies from\ncorrespondence the intellectual faculty, both with angels and men,\nthat is in the light of heaven. [2] But those that love the truth,\neither with glory in the world or glory in heaven as an end, cannot\nshine in heaven, since they are delighted with and affected by the\nlight of the world, and not with the very light of heaven; and the\nlight of the world without the light of heaven is in heaven mere\nthick darkness.{1} For the glory of self is what rules, because it is\nthe end in view; and when that glory is the end man puts himself in\nthe first place, and such truths as can be made serviceable to his\nglory he looks upon simply as means to the end and as instruments of\nservice. For he that loves Divine truths for the sake of his own\nglory regards himself and not the Lord in Divine truths, thereby\nturning the sight pertaining to his understanding and faith away from\nheaven to the world, and away from the Lord to himself. Such,\ntherefore, are in the light of the world and not in the light of\nheaven. [3] In outward form or in the sight of men they appear just\nas intelligent and learned as those who are in the light of heaven,\nbecause they speak in a like manner; and sometimes to outward\nappearance they even appear wiser, because they are moved by love of\nself, and are skilled in counterfeiting heavenly affections; but in\ntheir inward form in which they appear before the angels they are\nwholly different. All this shows in some degree who those are that\nare meant by \"the intelligent that will shine in heaven as with the\nbrightness of the firmament.\" Who are meant by those that \"turn many\nto righteousness,\" who will shine as the stars, shall now be told.\n\n  {Footnote 1} The light of the world is for the external man,\n  the light of heaven for the internal man (n. 3222-3224, 3337).\n  The light of heaven flows into the natural light, and so far as\n  the natural man receives the light of heaven he becomes wise\n  (n. 4302, 4408). The things that are in the light of heaven can\n  be seen in the light of heaven but not in the light of the\n  world, which is called natural light (n. 9755). Therefore those\n  who are solely in the light of the world do not perceive those\n  things that are in the light of heaven (n. 3108). To the angels\n  the light of the world is thick darkness (n. 1521, 1783, 1880).\n\n\n348. By those who \"turn many to righteousness\" are meant those who\nare wise, and in heaven those are called wise who are in good, and\nthose are in good that apply Divine truths at once to the life; for\nas soon as Divine truth comes to be of the life it becomes good,\nsince it comes to be of will and love, and whatever is of will and\nlove is called good; therefore such are called wise because wisdom is\nof the life. But those that do not commit Divine truths at once to\nthe life, but first to the memory, from which they afterwards draw\nthem and apply them to the life, are called the \"intelligent.\" What\nand how great the difference is between the wise and the intelligent\nin the heavens can be seen in the chapter that treats of the two\nkingdoms of heaven, the celestial and the spiritual (n. 20-28), and\nin the chapter that treats of the three heavens (n. 29-40). Those\nwho are in the Lord's celestial kingdom, and consequently in the\nthird or inmost heaven, are called \"the righteous\" because they\nattribute all righteousness to the Lord and none to themselves. The\nLord's righteousness in heaven is the good that is from the Lord.{1}\nSuch, then, are here meant by those that \"turn to righteousness;\" and\nsuch are meant also in the Lord's words,\n\n     The righteous shall shine forth as the sun in the kingdom\n     of their Father (Matt. 13:43). Such \"shine forth as the\n     Sun\" because they are in love to the Lord from the Lord,\n     and that love is meant by the \"sun\" (see above,\n     n. 116-125). The light of such is flame-colored; and the\n     ideas of their thought are so tinged with what is flaming\n     because they receive the good of love directly from the\n     Lord as the sun in heaven.\n\n  {Footnote 1} The merit and righteousness of the Lord is the\n  good that rules in heaven (n. 9486, 9983). He that is\n  \"righteous\" or \"made righteous\" is one to whom the merit and\n  righteousness of the Lord is ascribed; and he is \"unrighteous\"\n  who holds to his own righteousness and merit (n. 5069, 9263).\n  The quality of those in the other life who claim righteousness\n  to themselves (n. 942, 2027). In the Word \"righteousness\" is\n  predicated of good and judgment of truth; therefore \"doing\n  righteousness and judgment\" is doing good and truth (n. 2235,\n  9857).\n\n\n349. All who have acquired intelligence and wisdom in the world are\nreceived in heaven and become angels, each in accordance with the\nquality and degree of his intelligence and wisdom. For whatever a man\nacquires in the world abides, and he takes it with him after death;\nand it is further increased and filled out, but within and not beyond\nthe degree of his affection and desire for truth and its good, those\nwith but little affection and desire receiving but little, and yet as\nmuch as they are capable of receiving within that degree; while those\nwith much affection and desire receive much. The degree itself of\naffection and desire is like a measure that is filled to the full, he\nthat has a large measure receiving more, and he that has a small\nmeasure receiving less. This is so because man's love, to which\naffection and desire belong, receives all that accords with itself;\nconsequently reception is measured by the love. This is what is meant\nby the Lord's words,\n\n     To him that hath it shall be given, that he may have more\n     abundantly (Matt. 13:12; 25:29).\n\n     Good measure, pressed down, shaken together, and running\n     over, shall be given into your bosom (Luke 6:38).\n\n\n350. All are received into heaven who have loved truth and good for\nthe sake of truth and good; therefore those that have loved much are\ncalled the wise, and those that have loved little are called the\nsimple. The wise in heaven are in much light, the simple in less\nlight, everyone in accordance with the degree of his love for good\nand truth. To love truth and good for the sake of truth and good is\nto will and do them; for those love who will and do, while those who\ndo not will and do do not love. Such also love the Lord and are loved\nby the Lord, because good and truth are from the Lord. And inasmuch\nas good and truth are from the Lord the Lord is in good and truth;\nand He is in those who receive good and truth in their life by\nwilling and doing. Moreover, when man is viewed in himself he is\nnothing but his own good and truth, because good is of his will and\ntruth of his understanding, and man is such as his will and\nunderstanding are. Evidently, then, man is loved by the Lord just to\nthe extent that his will is formed from good and his understanding\nfrom truth. Also to be loved by the Lord is to love the Lord, since\nlove is reciprocal; for upon him who is loved the Lord bestows\nability to love.\n\n\n351. It is believed in the world that those who have much knowledge,\nwhether it be knowledge of the teachings of the church and the Word\nor of the sciences, have a more interior and keen vision of truth\nthan others, that is, are more intelligent and wise; and such have\nthis opinion of themselves. But what true intelligence and wisdom\nare, and what spurious and false intelligence and wisdom are, shall\nbe told in what now follows. [2] True intelligence and wisdom is\nseeing and perceiving what is true and good, and thereby what is\nfalse and evil, and clearly distinguishing between them, and this\nfrom an interior intuition and perception. With every man there are\ninterior faculties and exterior faculties; interior faculties\nbelonging to the internal or spiritual man, and exterior faculties\nbelonging to the exterior or natural man. Accordingly as man's\ninteriors are formed and made one with his exteriors man sees and\nperceives. His interiors can be formed only in heaven, his exteriors\nare formed in the world. When his interiors have been formed in\nheaven the things they contain flow into his exteriors which are from\nthe world, and so form them that they correspond with, that is, act\nas one with, his interiors; and when this is done man sees and\nperceives from what is interior. The interiors can be formed only in\none way, namely, by man's looking to the Divine and to heaven, since,\nas has been said, the interiors are formed in heaven; and man looks\nto the Divine when he believes in the Divine, and believes that all\ntruth and good and consequently all intelligence and wisdom are from\nthe Divine; and man believes in the Divine when he is willing to be\nled by the Divine. In this way and none other are the interiors of\nman opened. [3] The man who is in that belief and in a life that is\nin accordance with his belief has the ability and capacity to\nunderstand and be wise; but to become intelligent and wise he must\nlearn many things, both things pertaining to heaven and things\npertaining to the world--things pertaining to heaven from the Word\nand from the church, and things pertaining to the world from the\nsciences. To the extent that man learns and applies to life he\nbecomes intelligent and wise, for to that extent the interior sight\nbelonging to his understanding and the interior affection belonging\nto his will are perfected. The simple of this class are those whose\ninteriors have been opened, but not so enriched by spiritual, moral,\ncivil and natural truths. Such perceive truths when they hear them,\nbut do not see them in themselves. But the wise of this class are\nthose whose interiors have been both opened and enriched. Such both\nsee truths inwardly and perceive them. All this makes clear what true\nintelligence is and what true wisdom is.\n\n\n352. Spurious intelligence and wisdom is failing to see and perceive\nfrom within what is true and what is good, and thereby what is false\nand what is evil, but merely believing that to be true and good and\nthat to be false and evil which is said by others to be so, and then\nconfirming it. Because such see truth from some one else, and not\nfrom the truth itself, they can seize upon and believe what is false\nas readily as what is true, and can confirm it until it appears true;\nfor whatever is confirmed puts on the appearance of truth; and there\nis nothing that can not be confirmed. The interiors of such are\nopened only from beneath; but their exteriors are opened to the\nextent that they have confirmed themselves. For this reason the light\nfrom which they see is not the light of heaven but the light of the\nworld, which is called natural light [lumen]; and in that light\nfalsities can shine like truths; and when confirmed they can even\nappear resplendent, but not in the light of heaven. Of this class\nthose are less intelligent and wise who have strongly confirmed\nthemselves, and those are more intelligent and wise who have less\nstrongly confirmed themselves. All this shows what spurious\nintelligence and wisdom are. [2] But those are not included in this\nclass who in childhood supposed what they heard from their masters to\nbe true, if in a riper age, when they think from their own\nunderstanding, they do not continue to hold fast to it, but long for\ntruth, and from that longing seek for it, and when they find it are\ninteriorly moved by it. Because such are moved by the truth for the\ntruth's sake they see the truth before they confirm it.{1} [3] This\nmay be illustrated by an example. There was a discussion among\nspirits why animals are born into all the knowledge suited to their\nnature, but man is not; and the reason was said to be that animals\nare in the order of their life, and man is not, consequently man must\nneeds be led into order by means of what he learns of internal and\nexternal things. But if man were born into the order of his life,\nwhich is to love God above all things and his neighbor as himself, he\nwould be born into intelligence and wisdom, and as knowledges are\nacquired would come into a belief in all truth. Good spirits saw this\nat once and perceived it to be true, and this merely from the light\nof truth; while the spirits who had confirmed themselves in faith\nalone, and had thereby set aside love and charity, were unable to\nunderstand it, because the light of falsity which they had confirmed\nhad made obscure to them the light of truth.\n\n  {Footnote 1} It is the part of the wise to see and perceive\n  whether a thing is true before it is confirmed and not merely\n  to confirm what is said by others (n. 1017, 4741, 7012, 7680,\n  7950). Only those can see and perceive whether a thing is true\n  before it is confirmed who are affected by truth for the sake\n  of truth and for the sake of life (n. 8521). The light of\n  confirmation is not spiritual light but natural light, and is\n  even sensual light which the wicked may have (n. 8780). All\n  things, even falsities, may be so confirmed as to appear like\n  truths (n. 2477, 2480, 5033, 6865, 8521).\n\n\n353. False intelligence and wisdom is all intelligence and wisdom\nthat is separated from the acknowledgment of the Divine; for all such\nas do not acknowledge the Divine, but acknowledge nature in the place\nof the Divine, think from the bodily-sensual, and are merely sensual,\nhowever highly they may be esteemed in the world for their\naccomplishments and learning.{1} For their learning does not ascend\nbeyond such things as appear before their eyes in the world; these\nthey hold in the memory and look at them in an almost material way,\nalthough the same knowledges serve the truly intelligent in forming\ntheir understanding. By sciences the various kinds of experimental\nknowledge are meant, such as physics, astronomy, chemistry,\nmechanics, geometry, anatomy, psychology, philosophy, the history of\nkingdoms and of the literary world, criticism, and languages. [2] The\nclergy who deny the Divine do not raise their thoughts above the\nsensual things of the external man; and regard the things of the Word\nin the same way as others regard the sciences, not making them\nmatters of thought or of any intuition by an enlightened rational\nmind; and for the reason that their interiors are closed up, together\nwith those exteriors that are nearest to their interiors. These are\nclosed up because they have turned themselves away from heaven, and\nhave retroverted those faculties that were capable of looking\nheavenward, which are, as has been said above, the interiors of the\nhuman mind. For this reason they are incapable of seeing anything\ntrue or good, this being to them in thick darkness, while whatever is\nfalse and evil is in light. [3] And yet sensual men can reason, some\nof them more cunningly and keenly than any one else; but they reason\nfrom the fallacies of the senses confirmed by their knowledges; and\nbecause they are able to reason in this way they believe themselves\nto be wiser than others.{2} The fire that kindles with affection\ntheir reasonings is the fire of the love of self and the world. Such\nare those who are in false intelligence and wisdom, and who are meant\nby the Lord in Matthew:\n\n     Seeing they see not, and hearing they hear not, neither do\n     they understand (13:13-15).\n\nAnd again:\n\n     These things are hid from the intelligent and wise, and\n     revealed unto babes (11:25, 26).\n\n  {Footnote 1} The sensual is the outmost of man's life, clinging\n  to and inhering in his bodily part (n. 5077, 5767, 9212, 9216,\n  9331, 9730). He is called a sensual man who forms all his\n  judgments and conclusions from the bodily senses, and who\n  believes nothing except what he sees with his eyes and touches\n  with his hands (n. 5094, 7693). Such a man thinks in things\n  outermost and not interiorly in himself (n. 5089, 5094, 6564,\n  7693). His interiors are so closed up that he sees nothing of\n  Divine truth (n. 6564, 6844, 6845). In a word he is in gross\n  natural light and thus perceives nothing that is from the light\n  of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624,\n  6844, 6845). Therefore he is inwardly opposed to all things\n  pertaining to heaven and the church (n. 6201, 6310, 6844, 6845,\n  6948, 6949). The learned that have confirmed themselves against\n  the truths of the church are sensual (n. 6316). A description\n  of the sensual man (n. 10236).\n\n  {Footnote 2} Sensual men reason keenly and cunningly, since\n  they place all intelligence in speaking from the bodily memory\n  (n. 195, 196, 5700, 10236). But they reason from the fallacies\n  of the senses (n. 5084, 6948, 6949, 7693). Sensual men are more\n  cunning and malicious than others (n. 7693, 10236). By the\n  ancients such were called serpents of the tree of knowledge (n.\n  195-197, 6398, 6949, 10313).\n\n\n354. It has been granted me to speak with many of the learned after\ntheir departure from the world; with some of distinguished reputation\nand celebrated in the literary world for their writings, and with\nsome not so celebrated, although endowed with profound wisdom. Those\nthat in heart had denied the Divine, whatever their professions may\nhave been, had become so stupid as to have little comprehension even\nof anything truly civil, still less of anything spiritual. I\nperceived and also saw that the interiors of their minds were so\nclosed up as to appear black (for in the spiritual world such things\nbecome visible), and in consequence they were unable to endure any\nheavenly light or admit any influx from heaven. This blackness which\ntheir interiors presented was more intense and extended with those\nthat had confirmed themselves against the Divine by the knowledges\nthey had acquired. In the other life such accept all falsity with\ndelight, imbibing it as a sponge does water; and they repel all truth\nas an elastic bony substance repels what falls upon it. In fact, it\nis said that the interiors of those that have confirmed themselves\nagainst the Divine and in favor of nature become bony, and their\nheads down to the nose appear callous like ebony, which is a sign\nthat they no longer have any perception. Those of this description\nare immersed in quagmires that appear like bogs; and there they are\nharassed by the fantasies into which their falsities are turned.\nTheir infernal fire is a lust for glory and reputation, which prompts\nthem to assail one another, and from an infernal ardor to torment\nthose about them who do not worship them as deities; and this they do\none to another in turns. Into such things is all the learning of the\nworld changed that has not received into itself light from heaven\nthrough acknowledgment of the Divine.\n\n\n355. That these are such in the spiritual world when they come into\nit after death may be inferred from this alone, that all things that\nare in the natural memory and are in immediate conjunction with the\nthings of bodily sense (which is true of such knowledges as are\nmentioned above) then become quiescent; and only such rational\nprinciples as are drawn from these then serve for thought and speech.\nFor man carries with him his entire natural memory, but its contents\nare not then under his view, and do not come into his thought as when\nhe lived in the world. He can take nothing from that memory and bring\nit forth into spiritual light because its contents are not objects of\nthat light. But those things of the reason and understanding that man\nhas acquired from knowledges while living in the body are in accord\nwith the light of the spiritual world; consequently so far as the\nspirit of man has been made rational in the world through knowledge\nand science it is to the same extent rational after being loosed from\nthe body; for man is then a spirit, and it is the spirit that thinks\nin the body.{1}\n\n  {Footnote 1} Knowledges belong to the natural memory that man\n  has while he is in the body (n. 5212, 9922). Man carries with\n  him after death his whole natural memory (n. 2475) from\n  experience (n. 2481-2486). But he is not able, as he was in the\n  world, to draw anything out of that memory, for several reasons\n  (n. 2476, 2477, 2479).\n\n\n356. But in respect to those that have acquired intelligence and\nwisdom through knowledge and science, who are such as have applied\nall things to the use of life, and have also acknowledged the Divine,\nloved the Word, and lived a spiritual moral life (of which above, n.\n319), to such the sciences have served as a means of becoming wise,\nand also of corroborating the things pertaining to faith. The\ninteriors of the mind of such have been perceived by me, and were\nseen as transparent from light of a glistening white, flamy, or blue\ncolor, like that of translucent diamonds, rubies, and sapphires; and\nthis in accordance with confirmations in favor of the Divine and\nDivine truths drawn from science. Such is the appearance of true\nintelligence and wisdom when they are presented to view in the\nspiritual world. This appearance is derived from the light of heaven;\nand that light is Divine truth going forth from the Lord, which is\nthe source of all intelligence and wisdom (see above, n. 126-133).\n[2] The planes of that light, in which variegations like those of\ncolors exist, are the interiors of the mind; and these variegations\nare produced by confirmations of Divine truths by means of such\nthings as are in nature, that is, in the sciences.{1} For the\ninterior mind of man looks into the things of the natural memory, and\nthe things there that will serve as proofs it sublimates as it were\nby the fire of heavenly love, and withdraws and purifies them even\ninto spiritual ideas. This is unknown to man as long as he lives in\nthe body, because there he thinks both spiritually and naturally, and\nhe has no perception of the things he then thinks spiritually, but\nonly of those he thinks naturally. But when he has come into the\nspiritual world he has no perception of what he thought naturally in\nthe world, but only of what he thought spiritually. Thus is his state\nchanged. [3] All this makes clear that it is by means of knowledges\nand sciences that man is made spiritual, also that these are the\nmeans of becoming wise, but only with those who have acknowledged the\nDivine in faith and life. Such also before others are accepted in\nheaven, and are among those there who are at the center (n. 43),\nbecause they are in light more than others. These are the intelligent\nand wise in heaven, who \"shine as with the brightness of the\nfirmament\" and \"who shine as the stars,\" while the simple there are\nthose that have acknowledged the Divine, have loved the Word, and\nhave lived a spiritual and moral life, but the interiors of their\nminds have not been so enriched by knowledges and sciences. The human\nmind is like soil which is such as it is made by cultivation.\n\n  {Footnote 1} Most beautiful colors are seen in heaven (n. 1053,\n  1624). Colors in heaven are from the light there, and are\n  modifications or variegations of that light (n. 1042, 1043,\n  1053, 1624, 3993, 4530, 4742, 4922). Thus they are\n  manifestations of truth from good, and they signify such things\n  as pertain to intelligence and wisdom (n. 4530, 4677, 4922,\n  9466).\n\nEXTRACTS FROM THE ARCANA COELESTIA RESPECTING KNOWLEDGES.\n\n[In these extracts scientia, scientificum and cognitio are alike\nrendered knowledge, because any distinction between them intended by\nthe author is not sufficiently obvious to be uniformly indicated in\nEnglish. -- Tr.]\n\n     Man ought to be fully instructed in knowledges [scientiis\n     et cognitionibus], since by means of them he learns to\n     think [cogitare], afterwards to understand what is true\n     and good, and finally to be wise (n. 129, 1450, 1451,\n     1453, 1548, 1802).\n\n     Knowledges [scientifica] are the first things on which the\n     life of man, civil, moral, and spiritual, is built and\n     founded, and they are to be learned for the sake of use as\n     an end (n. 1489, 3310).\n\n     Knowledges [cognitiones] open the way to the internal man,\n     and afterwards conjoin that man with the external in\n     accordance with uses (n. 1563, 1616).\n\n     The rational faculty has its birth by means of knowledges\n     [scientias et cognitiones] (n. 1895, 1900, 3086).\n\n     But not by means of knowledges [cognitiones] themselves,\n     but by means of affection for the uses derived from them\n     (n. 1895).\n\n     [2] There are knowledges [scientifica] that give entrance\n     to Divine truths, and knowledges [scientifica] that do not\n     (n. 5213).\n\n     Empty knowledges [scientifica] are to be destroyed (n.\n     1489, 1492, 1499, 1581).\n\n     Empty knowledges [scientifica] are such as have the loves\n     of self and of the world as an end, and sustain those\n     loves, and withdraw from love to God and love towards the\n     neighbor, because such knowledges close up the internal\n     man, even to the extent that man becomes unable to receive\n     any thing from heaven (n. 1563, 1600).\n\n     Knowledges [scientifica] are means to becoming wise and\n     means to becoming insane and by them the internal man is\n     either opened or closed, and thus the rational is either\n     enriched or destroyed (n. 4156, 8628, 9922).\n\n     [3] The internal man is opened and gradually perfected by\n     means of knowledges [scientifica] if man has good use as\n     an end, especially use that looks to external life (n.\n     3086).\n\n     Then knowledges [scientificis], which are in the natural\n     man, are met by spiritual and heavenly things from the\n     spiritual man, and these adopt such of them as are\n     suitable (n. 1495).\n\n     Then the uses of heavenly life are drawn forth by the Lord\n     and perfected and raised up out of the knowledges\n     [scientificis] in the natural man by means of the internal\n     man (n. 1895, 1896, 1900, 1901, 1902, 5871, 5874, 5901).\n\n     While incongruous and opposing knowledges [scientifica]\n     are rejected to the sides and banished (n. 5871, 5886,\n     5889).\n\n     [4] The sight of the internal man calls forth from the\n     knowledges [scientificis] of the external man only such\n     things as are in accord with its love (n. 9394).\n\n     As seen by the internal man what pertains to the love is\n     at the center and in brightness, but what is not of the\n     love is at the sides and in obscurity (n. 6068, 6084).\n\n     Suitable knowledges [scientifica] are gradually implanted\n     in man's loves and as it were dwell in them (n. 6325).\n\n     If man were born into love towards the neighbor he would\n     be born into intelligence, but because he is born into the\n     loves of self and of the world he is born into total\n     ignorance (n. 6323, 6325).\n\n     Knowledge [scientia], intelligence, and wisdom are sons of\n     love to God and of love towards the neighbor (n. 1226,\n     2049, 2116).\n\n     [5] It is one thing to be wise, another thing to\n     understand, another to know [scire], and another to do;\n     nevertheless, in those that possess spiritual life these\n     follow in order, and exist together in doing or deeds (n.\n     10331).\n\n     Also it is one thing to know [scire], another to\n     acknowledge, and another to have faith (n. 896).\n\n     [6] Knowledges [scientifica], which pertain to the\n     external or natural man, are in the light of the world,\n     but truths that have been made truths of faith and of\n     love, and have thus acquired life, are in the light of\n     heaven (n. 5212).\n\n     The truths that have acquired spiritual life are\n     comprehended by means of natural ideas (n. 5510).\n\n     Spiritual influx is from the internal or spiritual man\n     into the knowledges [scientifica] that are in the external\n     or natural man (n. 1940, 8005).\n\n     Knowledges [scientifica] are receptacles, and as it were\n     vessels, for the truth and good that belong to the\n     internal man (n. 1469, 1496, 3068, 5489, 6004, 6023, 6052,\n     6071, 6077, 7770, 9922).\n\n     Knowledges [scientifica] are like mirrors in which the\n     truths and goods of the internal man appear as an image\n     (n. 5201).\n\n     There they are together as in their outmost (n. 5373,\n     5874, 5886, 5901, 6004, 6023, 6052, 6071).\n\n     [7] Influx is not physical but spiritual, that is, influx\n     is from the internal man into the external, thus into the\n     knowledges of the external; and not from the external into\n     the internal, thus not from the knowledges [scientificis]\n     of the external into truths of faith (n. 3219, 5119, 5259,\n     5427, 5428, 5478, 6322, 9110).\n\n     A beginning must be made from the truths of doctrine of\n     the church, which are from the Word, and those truths must\n     first be acknowledged, and then it is permissible to\n     consult knowledges [scientifica] (n. 6047).\n\n     Thus it is permissible for those who are in an affirmative\n     state in regard to truths of faith to confirm them\n     intellectually by means of knowledges [scientifica], but\n     not for those who are in a negative state (n. 2568, 2588,\n     4760, 6047).\n\n     He that will not believe Divine truths until he is\n     convinced by means of knowledges [scientificis] will never\n     believe (n. 2094, 2832).\n\n     To enter from knowledge [scientificis] into the truths of\n     faith is contrary to order (n. 10236).\n\n     Those who do so become demented respecting the things of\n     heaven and the church (n. 128, 129, 130).\n\n     They fall into the falsities of evil (n. 232, 233, 6047).\n\n     In the other life when they think about spiritual matters\n     they become as it were drunken (n. 1072).\n\n     More respecting the character of such (n. 196).\n\n      Examples showing that things spiritual cannot be\n      comprehended when entered into through knowledges\n      [scientifica] (n. 233, 2094, 2196, 2203, 2209).\n\n     In spiritual things many of the learned are more demented\n     than the simple, for the reason that they are in a\n     negative state, which they confirm by means of the\n     knowledges [scientifica] which they have continually and\n     in abundance before their sight (n. 4760, 8629).\n\n     [8] Those who reason from knowledges [scientificis]\n     against the truths of faith reason keenly because they\n     reason from the fallacies of the senses, which are\n     engaging and convincing, because they cannot easily be\n     dispelled (n. 5700).\n\n     What things are fallacies of the senses, and what they are\n     (n. 5084, 5094, 6400, 6948).\n\n     Those that have no understanding of truth, and also those\n     that are in evil, are able to reason about the truths and\n     goods of faith, but are not able to understand them (n.\n     4214).\n\n     Intelligence does not consist in merely confirming dogma\n     but in seeing whether it is true or not before it is\n     confirmed (n. 4741, 6047).\n\n     [9] Knowledges [scientiae] are of no avail after death,\n     but only that which man has imbibed in his understanding\n     and life by means of knowledges [scientias] (n. 2480).\n\n     Still all knowledge [scientifica] remains after death,\n     although it is quiescent (n. 2476-2479, 2481-2486).\n\n     [10] Knowledge [scientifica] with the evil are falsities,\n     because they are adapted to evils, but with the good the\n     same knowledges are truths, because applied to what is\n     good (n. 6917).\n\n     True knowledges [scientifica] with the evil are not true,\n     however much they may appear to be true when uttered,\n     because there is evil within them (n. 10331).\n\n     [11] An example of the desire to know [sciendi], which\n     spirits have (n. 1974). Angels have an illimitable longing\n     to know [sciendi] and to become wise, since learning\n     [scientia], intelligence, and wisdom are spiritual food\n     (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410,\n     5426, 5576, 5582, 5588, 5655, 6277, 8562, 9003).\n\n     The knowledge [scientia] of the ancients was the knowledge\n     [scientia] of correspondences and representations, by\n     which they gained entrance into the knowledge\n     [cognitionem] of spiritual things; but that knowledge\n     [scientia] at this day is wholly lost (n. 4749, 4844,\n     4964, 4965).\n\n     [12] For spiritual truths to be comprehended the following\n     universals must be known [scientur]. (i) All things in the\n     universe have relation to good and truth and to their\n     conjunction that they may be anything, thus to love and\n     faith and their conjunction. (ii) Man has understanding\n     and will; and the understanding is the receptacle of truth\n     and the will of good; and all things in man have relation\n     to these two and to their conjunction, as all things have\n     relation to truth and good and their conjunction. (iii)\n     There is an internal man and an external man, which are as\n     distinct from each other as heaven and the world are, and\n     yet for a man to be truly a man, these must make one. (iv)\n     The internal man is in the light of heaven, and the\n     external man is in the light of the world; and the light\n     of heaven is Divine truth itself, from which is all\n     intelligence. (v) Between the things in the internal man\n     and those in the external there is a correspondence,\n     therefore the different aspect they present is such that\n     they can be distinguished only by means of a knowledge\n     [scientiam] of correspondences. Unless these and many\n     other things are known [scientur], nothing but incongruous\n     ideas of spiritual and heavenly truths can be conceived\n     and formed; therefore without these universals the\n     knowledges [scientifica et cognitiones] of the natural man\n     can be of but little service to the rational man for\n     understanding and growth. This makes clear how necessary\n     knowledges [scientifica] are.\n\n\n\n357. XXXIX. THE RICH AND THE POOR IN HEAVEN.\n\nThere are various opinions about reception into heaven. Some are of\nthe opinion that the poor are received and the rich are not; some\nthat the rich and the poor are equally received; some that the rich\ncan be received only by giving up their wealth and becoming like the\npoor; and proofs are found in the Word for all of these opinions. But\nthose who make a distinction in regard to heaven between the rich and\nthe poor do not understand the Word. In its interiors the Word is\nspiritual, but in the letter it is natural; consequently those who\nunderstand the Word only in accordance with its literal sense, and\nnot according to any spiritual sense, err in many respects,\nespecially about the rich and the poor; for example, that it is as\ndifficult for the rich to enter into heaven as for a camel to pass\nthrough the eye of a needle; and that it is easy for the poor because\nthey are poor, since it is said,\n\n     Blessed are the poor, for theirs is the kingdom of the\n     heavens (Matt. 5:3; Luke 6:20, 21).\n\nBut those who know anything of the spiritual sense of the Word think\notherwise; they know that heaven is for all who live a life of faith\nand love, whether rich or poor. But who are meant in the Word by \"the\nrich\" and who by \"the poor\" will be told in what follows. From much\nconversation and interaction with angels it has been granted me to\nknow with certainty that the rich enter heaven just as easily as the\npoor, and that no man is shut out of heaven on account of his wealth,\nor received into heaven on account of his poverty. Both the rich and\nthe poor are in heaven, and many of the rich in greater glory and\nhappiness than the poor.\n\n\n358. It should be said to begin with that a man may acquire riches\nand accumulate wealth as far as opportunity is given, if it is not\ndone by craft or fraud; that he may enjoy the delicacies of food and\ndrink if he does not place his life therein; that he may have a\npalatial dwelling in accord with his condition, have interaction with\nothers in like condition, frequent places of amusement, talk about\nthe affairs of the world, and need not go about like a devotee with a\nsad and sorrowful countenance and drooping head, but may be joyful\nand cheerful; nor need he give his goods to the poor except so far as\naffection leads him; in a word, he may live outwardly precisely like\na man of the world; and all this will be no obstacle to his entering\nheaven, provided that inwardly in himself he thinks about God as he\nought, and acts sincerely and justly in respect to his neighbor. For\na man is such as his affection and thought are, or such as his love\nand faith are, and from these all his outward acts derive their life;\nsince acting is willing, and speaking is thinking, acting being from\nthe will, and speaking from the thought. So where it is said in the\nWord that man will be judged according to his deeds, and will be\nrewarded according to his works, it is meant that he will be judged\nand rewarded in accordance with his thought and affection, which are\nthe source of his deeds, or which are in his deeds; for deeds are\nnothing apart from these, and are precisely such as these are.{1} All\nthis shows that the man's external accomplishes nothing, but only his\ninternal, which is the source of the external. For example: if a man\nacts honestly and refrains from fraud solely because he fears the\nlaws and the loss of reputation and thereby of honor or gain, and if\nthat fear did not restrain him would defraud others whenever he\ncould; although such a man's deeds outwardly appear honest, his\nthought and will are fraud; and because he is inwardly dishonest and\nfraudulent he has hell in himself. But he who acts honestly and\nrefrains from fraud because it is against God and against the\nneighbor would have no wish to defraud another if he could; his\nthought and will are conscience, and he has heaven in himself. The\ndeeds of these two appear alike in outward form, but inwardly they\nare wholly unlike.\n\n  {Footnote 1} It is frequently said in the Word that man will be\n  judged and will be rewarded according to his deeds and works\n  (n. 3934). By \"deeds and works\" deeds and works in their\n  internal form are meant, not in their external form, since good\n  works in external form are likewise done by the wicked, but in\n  internal and external form together only by the good (n. 3934,\n  6073). Works, like all activities, have their being and outgo\n  [esse et existere] and their quality from the interiors of man,\n  which pertain to his thought and will, since they proceed from\n  these; therefore such as the interiors are such are the works\n  (n. 3934, 8911, 10331). That is, such as the interiors are in\n  regard to love and faith (n. 3934, 6073, 10331, 10332). Thus\n  works contain love and faith, and are love and faith in effect\n  (n. 10331). Therefore to be judged and rewarded in accordance\n  with deeds and works, means in accordance with love and faith\n  (n. 3147, 3934, 6073, 8911, 10331, 10332). So far as works look\n  to self and the world they are not good, but they are good so\n  far as they look to the Lord and the neighbor (n. 3147).\n\n\n359. Since a man can live outwardly as others do, can grow rich, keep\na plentiful table, dwell in an elegant house and wear fine clothing\naccording to his condition and function, can enjoy delights and\ngratifications, and engage in worldly affairs for the sake of his\noccupation and business and for the life both of the mind and body,\nprovided he inwardly acknowledges the Divine and wishes well to the\nneighbor, it is evident that to enter upon the way to heaven is not\nso difficult as many believe. The sole difficulty lies in being able\nto resist the love of self and the world, and to prevent their\nbecoming dominant; for this is the source of all evils.{1} That this\nis not so difficult as is believed is meant by these words of the\nLord:\n\n     Learn of Me, for I am meek and lowly of heart, and ye\n     shall find rest to your souls; for My yoke is easy and My\n     burden is light (Matt. 11:29, 30).\n\nThe Lord's yoke is easy and His burden light because a man is led by\nthe Lord and not by self just to the extent that he resists the evils\nthat flow forth from love of self and of the world; and because the\nLord then resists these evils in man and removes them.\n\n  {Footnote 1} All evils are from the love of self and of the\n  world (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488,\n  7490, 8318, 9335, 9348, 10038, 10742). These are contempt of\n  others, enmities, hatred, revenge, cruelty, deceit (n. 6667,\n  7370-7374, 9348, 10038, 10742). Into such loves man is born,\n  thus in them are his inherited evils (n. 694, 4317, 5660).\n\n\n360. I have spoken with some after death who, while they lived in the\nworld, renounced the world and gave themselves up to an almost\nsolitary life, in order that by an abstraction of the thoughts from\nworldly things they might have opportunity for pious meditations,\nbelieving that thus they might enter the way to heaven. But these in\nthe other life are of a sad disposition; they despise others who are\nnot like themselves; they are indignant that they do not have a\nhappier lot than others, believing that they have merited it; they\nhave no interest in others, and turn away from the duties of charity\nby which there is conjunction with heaven. They desire heaven more\nthan others; but when they are taken up among the angels they induce\nanxieties that disturb the happiness of the angels; and in\nconsequence they are sent away; and when sent away they betake\nthemselves to desert places, where they lead a life like that which\nthey lived in the world. [2] Man can be formed for heaven only by\nmeans of the world. In the world are the outmost effects in which\neveryone's affection must be terminated; for unless affection puts\nitself forth or flows out into acts, which is done in association\nwith others, it is suffocated to such a degree finally that man has\nno longer any regard for the neighbor, but only for himself. All this\nmakes clear that a life of charity towards the neighbor, which is\ndoing what is just and right in every work and in every employment,\nis what leads to heaven, and not a life of piety apart from\ncharity;{1} and from this it follows that only to the extent that man\nis engaged in the employments of life can charity be exercised and\nthe life of charity grow; and this is impossible to the extent that\nman separates himself from those employments. [3] On this subject I\nwill speak now from experience. Of those who while in the world were\nemployed in trade and commerce and became rich through these pursuits\nthere are many in heaven, but not so many of those who were in\nstations of honor and became rich through those employments; and for\nthe reason that these latter by the gains and honors that resulted\nfrom their dispensing justice and equity, and also by the lucrative\nand honorable positions bestowed on them were led into loving\nthemselves and the world, and thereby separating their thoughts and\naffections from heaven and turning them to themselves. For to the\nextent that a man loves self and the world and looks to self and the\nworld in everything, he alienates himself from the Divine and\nseparates himself from heaven.\n\n  {Footnote 1} Charity towards the neighbor is doing what is\n  good, just, and right, in every work and every employment (n.\n  8120-8122). Thus charity towards the neighbor extends to all\n  things and each thing that a man thinks, wills, and does (n.\n  8124). A life of piety apart from a life of charity is of no\n  avail, but together they are profitable for all things (n.\n  8252, 8253).\n\n\n361. As to the lot of the rich in heaven, they live more splendidly\nthan others. Some of them dwell in palaces within which everything is\nresplendent as if with gold and silver. They have an abundance of all\nthings for the uses of life, but they do not in the least set their\nheart on these things, but only on uses. Uses are clearly seen as if\nthey were in light, but the gold and silver are seen obscurely, and\ncomparatively as if in shade. This is because while they were in the\nworld they loved uses, and loved gold and silver only as means and\ninstruments. It is the uses that are thus resplendent in heaven, the\ngood of use like gold and the truth of use like silver.{1} Therefore\ntheir wealth in heaven is such as their uses were in the world, and\nsuch, too, are their delight and happiness. Good uses are providing\noneself and one's own with the necessaries of life; also desiring\nwealth for the sake of one's country and for the sake of one's\nneighbor, whom a rich man can in many ways benefit more than a poor\nman. These are good uses because one is able thereby to withdraw his\nmind from an indolent life which is harmful, since in such a life\nman's thoughts run to evil because of the evil inherent in him. These\nuses are good to the extent that they have the Divine in them, that\nis, to the extent that man looks to the Divine and to heaven, and\nfinds his good in these, and sees in wealth only a subservient good.\n\n  {Footnote 1} Every good has its delight from use and in\n  accordance with use (n. 3049, 4984, 7038); also its quality;\n  and in consequence such as the use is such is the good (n.\n  3049). All the happiness and delight of life is from uses (n.\n  997). In general, life is a life of uses (n. 1964). Angelic\n  life consists in the goods of love and charity, thus in\n  performing uses (n. 454). The ends that man has in view, which\n  are uses, are the only things that the Lord, and thus the\n  angels, consider (n. 1317, 1645, 5844). The kingdom of the Lord\n  is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038).\n  Performing uses is serving the Lord (n. 7038). Everyone's\n  character is such as are the uses he performs (n. 4054, 6315);\n  illustrated (n. 7038).\n\n\n362. But the lot of the rich that have not believed in the Divine,\nand have cast out of their minds the things pertaining to heaven and\nthe church, is the opposite of this. Such are in hell, where filth,\nmisery, and want exist; and into these riches that are loved as an\nend are changed; and not only riches, but also their very uses, which\nare either a wish to live as they like and indulge in pleasures, and\nto have opportunity to give the mind more fully and freely to\nshameful practices, or a wish to rise above others whom they despise.\nSuch riches and such uses, because they have nothing spiritual, but\nonly what is earthly in them, become filthy; for a spiritual purpose\nin riches and their uses is like a soul in the body, or like the\nlight of heaven in moist ground; and such riches and uses become\nputrid as a body does without a soul, or as moist ground does without\nthe light of heaven. Such are those that have been led and drawn away\nfrom heaven by riches.\n\n\n363. Every man's ruling affection or love remains with him after\ndeath, nor is it rooted out to eternity, since a man's spirit is\nwholly what his love is, and what is unknown, the body of every\nspirit and angel is the outward form of his love, exactly\ncorresponding to his inward form, which is the form of his\ndisposition and mind; consequently the quality of his spirit is known\nfrom his face, movements, and speech. While a man is living in the\nworld the quality of the spirit would be known if he had not learned\nto counterfeit in his face, movements, and speech what is not his\nown. All this shows that man remains to eternity such as his ruling\naffection or love is. It has been granted me to talk with some who\nlived seventeen hundred years ago, and whose lives are well known\nfrom writings of that time, and it was found that the same love still\nrules them as when they were on the earth. This makes clear also that\nthe love of riches, and of uses from riches, remains with everyone to\neternity, and that it is exactly the same as the love acquired in the\nworld, yet with the difference that in the case of those who devoted\ntheir riches to good uses riches are changed in the other world into\ndelights which are in accord with the uses performed; while in the\ncase of those who devoted their riches to evil uses riches are turned\ninto mere filth, in which they then take the same delight as they did\nin the world in their riches devoted to evil uses. Such then take\ndelight in filth because filthy pleasures and shameful acts, which\nhad been the uses to which they had devoted their riches, and also\navarice, which is a love of riches without regard to use, correspond\nto filth. Spiritual filth is nothing else.\n\n\n364. The poor come into heaven not on account of their poverty but\nbecause of their life. Everyone's life follows him, whether he be\nrich or poor. There is no peculiar mercy for one in preference to\nanother;{1} he that has lived well is received, while he that has not\nlived well is rejected. Moreover, poverty leads and draws man away\nfrom heaven just as much as wealth does. There are many among the\npoor who are not content with their lot, who strive after many\nthings, and believe riches to be blessings;{2} and when they do not\ngain them are much provoked, and harbor ill thoughts about the Divine\nprovidence; they also envy others the good things they possess, and\nare as ready as any one to defraud others whenever they have\nopportunity, and to indulge in filthy pleasures. But this is not true\nof the poor who are content with their lot, and are careful and\ndiligent in their work, who love labor better than idleness, and act\nsincerely and faithfully, and at the same time live a Christian life.\nI have now and then talked with those belonging to the peasantry and\ncommon people, who while living in the world believed in God and did\nwhat was just and right in their occupations. Since they had an\naffection for knowing truth they inquired about charity and about\nfaith, having heard in this world much about faith and in the other\nlife much about charity. They were therefore told that charity is\neverything that pertains to life, and faith everything that pertains\nto doctrine; consequently charity is willing and doing what is just\nand right in every work, and faith is thinking justly and rightly;\nand faith and charity are conjoined, the same as doctrine and a life\nin accordance with it, or the same as thought and will; and faith\nbecomes charity when that which a man thinks justly and rightly he\nalso wills and does, and then they are not two but one. This they\nwell understood, and rejoiced, saying that in the world they did not\nunderstand believing to be anything else but living.\n\n  {Footnote 1} There can be no mercy apart from means, but only\n  mercy through means, that is, to those who live in accordance\n  with the commandments of the Lord; such the Lord by His mercy\n  leads continually in the world, and afterwards to eternity (n.\n  8700, 10659).\n\n  {Footnote 2} Dignities and riches are not real blessings,\n  therefore they are granted both to the wicked and to the good\n  (n. 8939, 10775, 10776). The real blessing is reception of love\n  and faith from the Lord, and conjunction thereby, for this is\n  the source of eternal happiness (n. 1420, 1422, 2846, 3017,\n  3406, 3504, 3514, 3530, 3565, 3584, 4216, 4981, 8939, 10495).\n\n\n365. All this makes clear that the rich and the poor alike come into\nheaven, the one as easily as the other. The belief that the poor\nenter heaven easily and the rich with difficulty comes from not\nunderstanding the Word where the rich and the poor are mentioned. In\nthe Word those that have an abundance of knowledges of good and\ntruth, thus who are within the church where the Word is, are meant in\nthe spiritual sense by the \"rich;\" while those who lack these\nknowledges, and yet desire them, thus who are outside of the church\nand where there is no Word, are meant by the \"poor.\" [2] The rich man\nclothed in purple and fine linen, and cast into hell, means the\nJewish nation, which is called rich because it had the Word and had\nan abundance of knowledges of good and truth therefrom, \"garments of\npurple\" signifying knowledges of good, and \"garments of fine linen\"\nknowledges of truth.{1} But the poor man who lay at the rich man's\ngate and longed to be fed with the crumbs that fell from the rich\nman's table, and who was carried by angels into heaven, means the\nnations that have no knowledges of good and truth and yet desired\nthem (Luke 16:19-31). Also the rich that were called to a great\nsupper and excused themselves mean the Jewish nation, and the poor\nbrought in in their place mean the nations outside of the church\n(Luke 14:16-24). [3] By the rich man of whom the Lord says:\n\n     It is easier for a camel to go through a needle's eye than\n     for a rich man to enter into the kingdom of God (Matt.\n     19:24),\n\nthe rich in both the natural sense and the spiritual sense are meant.\nIn the natural sense the rich are those that have an abundance of\nriches and set their heart upon them; but in the spiritual sense they\nare those that have an abundance of knowledges and learning, which\nare spiritual riches, and who desire by means of these to introduce\nthemselves into the things of heaven and the church from their own\nintelligence. And because this is contrary to Divine order it is said\nto be \"easier for a camel to go through a needle's eye,\" a \"camel\"\nsignifying in general in the spiritual sense the knowing faculty and\nthings known, and a \"needle's eye\" signifying spiritual truth.{2}\nThat such is the meaning of a \"camel\" and a \"needle's eye\" is not at\npresent known, because the knowledge that teaches what is signified\nin the spiritual sense by the things said in the literal sense of the\nWord has not up to this time been disclosed. In every particular of\nthe Word there is a spiritual sense and also a natural sense; for the\nWord was made to consist wholly of correspondences between natural\nand spiritual things in order that conjunction of heaven with the\nworld, or of angels with men might thereby be effected, direct\nconjunction having ceased. This makes clear who in particular are\nmeant in the Word by the \"rich man.\" [4] That the \"rich\" in the Word\nmean in the spiritual sense those who are in knowledges of truth and\ngood, and \"riches\" the knowledges themselves, which are spiritual\nriches, can be seen from various passages (as in Isa. 10:12-14; 30:6,\n7; 45:3; Jer. 17:3; 48:7; 50:36, 37; 51:13; Dan. 5:2-4; Ezek. 26:7,\n12; 27:1 to the end; Zech. 9:3, 4; Psalm 45:12; Hosea 12:9; Apoc.\n3:17, 18; Luke 14:33; and elsewhere). Also that the \"poor\" in the\nspiritual sense signify those who do not possess knowledges of good\nand of truth, and yet desire them (Matt. 11:5; Luke 6:20, 21; 14:21;\nIsa. 14:30; 29:19; 41:17, 18; Zeph. 3:12, 13). All these passages may\nbe seen explained in accordance with the spiritual sense in the\nArcana Coelestia (n. 10227).\n\n  {Footnote 1} \"Garments\" signify truths, thus knowledges (n.\n  1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536). \"Purple\"\n  signifies celestial good (n. 9467). \"Fine linen\" signifies\n  truth from a celestial origin (n. 5319, 9469, 9744).\n\n  {Footnote 2} A \"camel\" signifies in the Word the knowing\n  faculty and knowledge in general (n. 3048, 3071, 3143, 3145).\n  What is meant by \"needlework, working with a needle,\" and\n  therefore by a \"needle\" (n. 9688). To enter from knowledge into\n  the truths of faith is contrary to Divine order (n. 10236).\n  Those that do this become demented in respect to the thing of\n  heaven and the church (n. 128-130, 232, 233, 6047). And in the\n  other life, when they think about spiritual things they become\n  as it were drunken (n. 1072). Further about such (n. 196).\n  Examples showing that when spiritual things are entered into\n  through knowledges they cannot be comprehended (n. 233, 2094,\n  2196, 2203, 2209). It is permissible to enter from spiritual\n  truth into knowledges which pertain to the natural man, but not\n  the reverse, because there can be spiritual influx into the\n  natural, but not natural influx into the spiritual (n. 3219,\n  5119, 5259, 5427, 5428, 5478, 6322, 9110). The truths of the\n  word and of the church must first be acknowledged, after which\n  it is permissible to consider knowledges, but not before (n.\n  6047).\n\n\n\n366. XL. MARRIAGES IN HEAVEN.\n\nAs heaven is from the human race, and angels therefore are of both\nsexes, and from creation woman is for man and man is for woman, thus\nthe one belongs to the other, and this love is innate in both, it\nfollows that there are marriages in heaven as well as on the earth.\nBut marriages in heaven differ widely from marriages on the earth.\nTherefore what marriages in heaven are, and how they differ from\nmarriages on the earth and wherein they are like them, shall now be\ntold.\n\n\n367. Marriage in heaven is a conjunction of two into one mind. It\nmust first be explained what this conjunction is. The mind consists\nof two parts, one called the understanding and the other the will.\nWhen these two parts act as one they are called one mind. In heaven\nthe husband acts the part called the understanding and the wife acts\nthe part called the will. When this conjunction, which belongs to\nman's interiors, descends into the lower parts pertaining to the\nbody, it is perceived and felt as love, and this love is marriage\nlove. This shows that marriage love has its origin in the conjunction\nof two into one mind. This in heaven is called cohabitation; and the\ntwo are not called two but one. So in heaven a married pair is spoken\nof, not as two, but as one angel.{1}\n\n  {Footnote 1} It is not known at this day what marriage love is,\n  or whence it is (n. 2727). Marriage love is willing what\n  another wills, thus willing mutually and reciprocally (n.\n  2731). Those that are in marriage love dwell together in the\n  inmosts of life (n. 2732). It is such a union of two minds that\n  from love they are one (n. 10168, 10169). For the love of\n  minds, which is spiritual love, is a union (n. 1594, 2057,\n  3939, 4018, 5807, 6195, 7081-7086, 7501, 10130).\n\n\n368. Moreover, such a conjunction of husband and wife in the inmosts\nof their minds comes from their very creation; for man is born to be\nintellectual, that is, to think from the understanding, while woman\nis born to be affectional, that is, to think from her will; and this\nis evident from the inclination or natural disposition of each, also\nfrom their form; from the disposition, in that man acts from reason\nand woman from affection; from the form in that man has a rougher and\nless beautiful face, a deeper voice and a harder body; while woman\nhas a smoother and more beautiful face, a softer voice, and a more\ntender body. There is a like difference between understanding and\nwill, or between thought and affection; so, too, between truth and\ngood and between faith and love; for truth and faith belong to the\nunderstanding, and good and love to the will. From this it is that in\nthe Word \"youth\" or \"man\" means in the spiritual sense the\nunderstanding of truth, and \"virgin\" or \"woman\" affection for good;\nalso that the church, on account of its affection for good and truth,\nis called a \"woman\" and a \"virgin;\" also that all those that are in\naffection for good are called \"virgins\" (as in Apoc. 14:4).{1}\n\n  {Footnote 1} In the Word \"young men\" signify understanding of\n  truth, or the intelligent (n. 7668). \"Men\" have the same\n  signification (n. 158, 265, 749, 915, 1007, 2517, 3134, 3236,\n  4823, 9007). \"Woman\" signifies affection for good and truth (n.\n  568, 3160, 6014, 7337, 8994); likewise the church (n. 252, 253,\n  749, 770); \"wife\" has the same signification (n. 252, 253, 409,\n  749, 770); with what difference (n. 915, 2517, 3236, 4510,\n  4823). In the highest sense \"husband and wife\" are predicated\n  of the Lord and of His conjunction with heaven and the church\n  (n. 7022). A \"virgin\" signifies affection for good (n. 3067,\n  3110, 3179, 3189, 6729, 6742); likewise the church (n. 2362,\n  3081, 3963, 4638, 6729, 6775, 6788).\n\n\n369. Everyone, whether man or woman, possesses understanding and\nwill; but with the man the understanding predominates, and with the\nwoman the will predominates, and the character is determined by that\nwhich predominates. Yet in heavenly marriages there is no\npredominance; for the will of the wife is also the husband's will,\nand the understanding of the husband is also the wife's\nunderstanding, since each loves to will and to think like the other,\nthat is mutually and reciprocally. Thus are they conjoined into one.\nThis conjunction is actual conjunction, for the will of the wife\nenters into the understanding of the husband, and the understanding\nof the husband into the will of the wife, and this especially when\nthey look into one another's faces; for, as has been repeatedly said\nabove, there is in the heavens a sharing of thoughts and affections,\nmore especially with husband and wife, because they reciprocally love\neach other. This makes clear what the conjunction of minds is that\nmakes marriage and produces marriage love in the heavens, namely,\nthat one wishes what is his own to be the others, and this\nreciprocally.\n\n\n370. I have been told by angels that so far as a married pair are so\nconjoined they are in marriage love, and also to the same extent in\nintelligence, wisdom and happiness, because Divine truth and Divine\ngood which are the source of all intelligence, wisdom, and happiness,\nflow chiefly into marriage love; consequently marriage love, since it\nis also the marriage of good and truth, is the very plane of Divine\ninflux. For that love, as it is a conjunction of the understanding\nand will, is also a conjunction of truth and good, since the\nunderstanding receives Divine truth and is formed out of truths, and\nthe will receives Divine good and is formed out of goods. For what a\nman wills is good to him, and what he understands is truth to him;\ntherefore it is the same whether you say conjunction of understanding\nand will or conjunction of truth and good. Conjunction of truth and\ngood is what makes an angel; it makes his intelligence, wisdom, and\nhappiness; for an angel is an angel accordingly as good in him is\nconjoined with truth and truth with good; or what is the same,\naccordingly as love in him is conjoined with faith and faith with\nlove.\n\n\n371. The Divine that goes forth from the Lord flows chiefly into\nmarriage love because marriage love descends from a conjunction of\ngood and truth; for it is the same thing as has been said above,\nwhether you say conjunction of understanding and will or conjunction\nof good and truth. Conjunction of good and truth has its origin in\nthe Lord's Divine love towards all who are in heaven and on earth.\nFrom Divine love Divine good goes forth, and Divine good is received\nby angels and men in Divine truths. As truth is the sole receptacle\nof good nothing can be received from the Lord and from heaven by any\none who is not in truths; therefore just to the extent that the\ntruths in man are conjoined to good is man conjoined to the Lord and\nto heaven. This, then, is the very origin of marriage love, and for\nthis reason that love is the very plane of Divine influx. This shows\nwhy the conjunction of good and truth in heaven is called the\nheavenly marriage, and heaven is likened in the Word to a marriage,\nand is called a marriage; and the Lord is called the \"Bridegroom\" and\n\"Husband,\" and heaven and also the church are called the \"bride\" and\nthe \"wife.\"{1}\n\n  {Footnote 1} The origin, cause, and essence of true marriage\n  love is the marriage of good and truth; thus it is from heaven\n  (n. 2728, 2729). Respecting angelic spirit, who have a\n  perception whether there is anything of marriage from the idea\n  of a conjunction of good and truth (n. 10756). It is with\n  marriage love in every respect the same as it is with the\n  conjunction of good and truth (n. 1904, 2173, 2429, 2508, 3101,\n  3102, 3155, 3179, 3180, 4358, 5807, 5835, 9206, 9495, 9637).\n  How and with whom the conjunction of good and truth is effected\n  (n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365,\n  7623-7627, 9258). Only those that are in good and truth from\n  the Lord know what true marriage love is (n. 10171). In the\n  Word \"marriage\" signifies the marriage of good and truth (n.\n  3132, 4434, 4835). The kingdom of the Lord and heaven are in\n  true marriage love (n. 2737).\n\n\n372. Good and truth conjoined in an angel or a man are not two but\none, since good is then good of truth and truth is truth of good.\nThis conjunction may be likened to a man's thinking what he wills and\nwilling what he thinks, when the thought and will make one, that is,\none mind; for thought forms, that is, presents in form that which the\nwill wills, and the will gives delight to it; and this is why a\nmarried pair in heaven are not called two, but one angel. This also\nis what is meant by the Lord's words:\n\n     Have ye not read that He who made them from the beginning\n     made them male and female, and said, For this cause shall\n     a man leave father and mother and shall cleave to his\n     wife, and they twain shall become one flesh? Therefore,\n     they are no more twain, but one flesh. What, therefore,\n     God hath joined together let not man put asunder. Not all\n     can receive this word but they to whom it is given (Matt.\n     19:4-6, 11; Mark 10:6-9; Gen. 2:24).\n\nThis is a description both of the heavenly marriage in which the\nangels are and of the marriage of good and truth, \"man's not putting\nasunder what God has joined together\" meaning that good is not to be\nseparated from truth.\n\n\n373. From all this the origin of true marriage love is made clear,\nnamely, that it is formed first in the minds of those who are in\nmarriage, and descends therefrom and is derived into the body, where\nit is perceived and felt as love; for whatever is felt and perceived\nin the body has its origin in the spiritual, because it is from the\nunderstanding and the will. The understanding and the will constitute\nthe spiritual man. Whatever descends from the spiritual man into the\nbody presents itself there under another aspect, although it is\nsimilar and accordant, like soul and body, and like cause and effect;\nas can be seen from what has been said and shown in the two chapters\non Correspondences.\n\n\n374. I heard an angel describing true marriage love and its heavenly\ndelights in this manner: That it is the Lord's Divine in the heavens,\nwhich is Divine good and Divine truth so united in two persons, that\nthey are not as two but as one. He said that in heaven the two\nconsorts are marriage love, since everyone is his own good and his\nown truth in respect both to mind and to body, the body being an\nimage of the mind because it is formed after its likeness. From this\nhe drew the conclusion that the Divine is imaged in the two that are\nin true marriage love; and as the Divine is so imaged so is heaven,\nbecause the entire heaven is Divine good and Divine truth going forth\nfrom the Lord; and this is why all things of heaven are inscribed on\nmarriage love with more blessings and delights than it is possible to\nnumber. He expressed the number by a term that involved myriads of\nmyriads. He wondered that the man of the church should know nothing\nabout this, seeing that the church is the Lord's heaven on the earth,\nand heaven is a marriage of good and truth. He said he was astounded\nto think that within the church, even more than outside of it,\nadulteries are committed and even justified; the delight of which in\nitself is nothing else in a spiritual sense, and consequently in the\nspiritual world, than the delight of the love of falsity conjoined to\nevil, which delight is infernal delight, because it is the direct\nopposite of the delight of heaven, which is the delight of the love\nof truth conjoined with good.\n\n\n375. Everyone knows that a married pair who love each other are\ninteriorly united, and that the essential of marriage is the union of\ndispositions and minds. And from this it can be seen that such as\ntheir essential dispositions or minds are, such is their union and\nsuch their love for each other. The mind is formed solely out of\ntruths and goods, for all things in the universe have relation to\ngood and truth and to their conjunction; consequently such as the\ntruths and goods are out of which the minds are formed, exactly such\nis the union of minds; and consequently the most perfect union is the\nunion of minds that are formed out of genuine truths and goods. Let\nit be known that no two things mutually love each other more than\ntruth and good do; and therefore it is from that love that true\nmarriage love descends.{1} Falsity and evil also love each other, but\nthis love is afterwards changed into hell.\n\n  {Footnote 1} All things in the universe, both in heaven and in\n  the world, have relation to good and truth (n. 2452, 3166,\n  4390, 4409, 5232, 7256, 10122). And to the conjunction of these\n  (n. 10555). Between good and truth there is marriage (n. 1904,\n  2173, 2508). Good loves truth, and from love longs for truth\n  and for the conjunction of truth with itself, and from this\n  they are in a perpetual endeavor to be conjoined (n. 9206,\n  9207, 9495). The life of truth is from good (n. 1589, 1997,\n  2572, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 9667). Truth is\n  the form of good (n. 3049, 3180, 4574, 9154). Truth is to good\n  as water is to bread (n. 4976).\n\n\n376. From what has now been said about the origin of marriage love\none may conclude who are in that love and who are not; namely, that\nthose are in marriage love who are in Divine good from Divine truths;\nand that marriage love is genuine just to the extent that the truths\nare genuine with which the good is conjoined. And as all the good\nthat is conjoined with truths is from the Lord, it follows that no\none can be in true marriage love unless he acknowledges the Lord and\nHis Divine; for without that acknowledgment the Lord cannot flow in\nand be conjoined with the truths that are in man.\n\n\n377. Evidently, then, those that are in falsities, and especially\nthose that are in falsities from evil, are not in marriage love.\nMoreover, those that are in evil and in falsities therefrom have the\ninteriors of their minds closed up; and in such, therefore, there can\nbe no source of marriage love; but below those interiors, in the\nexternal or natural man separated from the internal, there can be a\nconjunction of falsity and evil, which is called infernal marriage. I\nhave been permitted to see what this marriage is between those that\nare in the falsities of evil, which is called infernal marriage. Such\nconverse together, and are united by a lustful desire, but inwardly\nthey burn with a deadly hatred towards each other, too intense to be\ndescribed.\n\n\n378. Nor can marriage love exist between two partners belonging to\ndifferent religions, because the truth of the one does not agree with\nthe good of the other; and two unlike and discordant kinds of good\nand truth cannot make one mind out of two; and in consequence the\nlove of such does not have its origin in any thing spiritual. If they\nlive together in harmony it is solely on natural grounds.{1} And this\nis why in the heavens marriages are found only with those who are in\nthe same society, because such are in like good and truth and not\nwith those outside of the society. It may be seen above (n. 41, seq.)\nthat all there in a society are in like good and truth, and differ\nfrom those outside the society. This was represented in the\nIsraelitish nation by marriages being contracted within tribes, and\nparticularly within families, and not outside of them.\n\n  {Footnote 1} Marriages between those of different religions are\n  not permissible, because there can be no conjunction of like\n  good and truth in the interiors (n. 8998).\n\n\n379. Nor is true marriage love possible between one husband and\nseveral wives; for its spiritual origin, which is the formation of\none mind out of two, is thus destroyed; and in consequence interior\nconjunction, which is the conjunction of good and truth, from which\nis the very essence of that love, is also destroyed. Marriage with\nmore than one is like an understanding divided among several wills;\nor it is like a man attached not to one but to several churches,\nsince his faith is so distracted thereby as to come to naught. The\nangels declare that marrying several wives is wholly contrary to\nDivine order, and that they know this from several reasons, one of\nwhich is that as soon as they think of marriage with more than one\nthey are alienated from internal blessedness and heavenly happiness,\nand become like drunken men, because good is separated from its truth\nin them. And as the interiors of their mind are brought into such a\nstate merely by thinking about it with some intention, they see\nclearly that marriage with more than one would close up their\ninternal mind, and cause marriage to be displaced by lustful love,\nwhich love withdraws from heaven.{1} [2] They declare further that\nthis is not easily comprehended by men because there are few who are\nin genuine marriage love, and those who are not in it know nothing\nwhatever of the interior delight that is in that love, knowing only\nthe delight of lust, and this delight is changed into what is\nundelightful after living together a short time; while the delight of\ntrue marriage love not only endures to old age in the world, but\nafter death becomes the delight of heaven and is there filled with an\ninterior delight that grows more and more perfect to eternity. They\nsaid also that the varieties of blessedness of true marriage love\ncould be enumerated even to many thousands, not even one of which is\nknown to man, or could enter into the comprehension of any one who is\nnot in the marriage of good and truth from the Lord.\n\n  {Footnote 1} As husband and wife should be one, and should live\n  together in the inmost of life, and as they together make one\n  angel in heaven, so true marriage love is impossible between\n  one husband and several wives (n. 1907, 2740). To marry several\n  wives at the same time is contrary to Divine order (n. 10837).\n  That there is no marriage except between one husband and one\n  wife is clearly perceived by those who are in the Lord's\n  celestial kingdom (n. 865, 3246, 9002, 10172). For the reason\n  that the angels there are in the marriage of good and truth (n.\n  3246). The Israelitish nation were permitted to marry several\n  wives, and to add concubines to wives, but not Christians, for\n  the reason that that nation was in externals separate from\n  internals, while Christians are able to enter into internals,\n  thus into the marriage of good and truth (n. 3246, 4837, 8809.)\n\n\n380. The love of dominion of one over the other entirely takes away\nmarriage love and its heavenly delight, for as has been said above,\nmarriage love and its delight consists in the will of one being that\nof the other, and this mutually and reciprocally. This is destroyed\nby love of dominion in marriage, since he that domineers wishes his\nwill alone to be in the other, and nothing of the other's will to be\nreciprocally in himself, which destroys all mutuality, and thus all\nsharing of any love and its delight one with the other. And yet this\nsharing and consequent conjunction are the interior delight itself\nthat is called blessedness in marriage. This blessedness, with\neverything that is heavenly and spiritual in marriage love, is so\ncompletely extinguished by love of dominion as to destroy even all\nknowledge of it; and if that love were referred to it would be held\nin such contempt that any mention of blessedness from that source\nwould excite either laughter or anger. [2] When one wills or loves\nwhat the other wills or loves each has freedom, since all freedom is\nfrom love; but where there is dominion no one has freedom; one is a\nservant, and the other who rules is also a servant, for he is led as\na servant by the lust of ruling. But all this is wholly beyond the\ncomprehension of one who does not know what the freedom of heavenly\nlove is. Nevertheless from what has been said above about the origin\nand essence of marriage love it can be seen that so far as dominion\nenters, minds are not united but divided. Dominion subjugates, and a\nsubjugated mind has either no will or an opposing will. If it has no\nwill it has also no love; and if it has an opposing will there is\nhatred in place of love. [3] The interiors of those who live in such\nmarriage are in mutual collision and strife, as two opposites are\nwont to be, however their exteriors may be restrained and kept quiet\nfor the sake of tranquillity. The collision and antagonism of the\ninteriors of such are disclosed after their death, when commonly they\ncome together and fight like enemies and tear each other; for they\nthen act in accordance with the state of the interiors. Frequently I\nhave been permitted to see them fighting and tearing one another,\nsometimes with great vengeance and cruelty. For in the other life\neveryone's interiors are set at liberty; and they are no longer\nrestrained by outward bounds or by worldly considerations, everyone\nthen being just such as he is interiorly.\n\n\n381. To some a likeness of marriage love is granted. Yet unless they\nare in the love of good and truth there is no marriage love, but only\na love which from several causes appears like marriage love, namely,\nthat they may secure good service at home; that they may be free from\ncare, or at peace, or at ease; that they may be cared for in sickness\nor in old age; or that the children whom they love may be attended\nto. Some are constrained by fear of the other consort, or by fear of\nthe loss of reputation, or other evil consequences, and some by a\ncontrolling lust. Moreover, in the two consorts marriage love may\ndiffer, in one there may be more or less of it, in the other little\nor none; and because of this difference heaven may be the portion of\none and hell the portion of the other.\n\n\n382. [a.] In the inmost heaven there is genuine marriage love because\nthe angels there are in the marriage of good and truth, and also in\ninnocence. The angels of the lower heavens are also in marriage love,\nbut only so far as they are in innocence; for marriage love viewed in\nitself is a state of innocence; and this is why consorts who are in\nthe marriage love enjoy heavenly delights together, which appear\nbefore their minds almost like the sports of innocence, as between\nlittle children; for everything delights their minds, since heaven\nwith its joy flows into every particular of their lives. For the same\nreason marriage love is represented in heaven by the most beautiful\nobjects. I have seen it represented by a maiden of indescribable\nbeauty encompassed with a bright white cloud. It is said that the\nangels in heaven have all their beauty from marriage love. Affections\nand thought flowing from that love are represented by diamond-like\nauras with scintillations as if from carbuncles and rubies, which are\nattended by delights that affect the interiors of the mind. In a\nword, heaven itself is represented in marriage love, because heaven\nwith the angels is the conjunction of good and truth, and it is this\nconjunction that makes marriage love.\n\n\n382. [b.] Marriages in heaven differ from marriages on the earth in\nthat the procreation of offspring is another purpose of marriages on\nthe earth, but not of marriages in heaven, since in heaven the\nprocreation of good and truth takes the place of procreation of\noffspring. The former takes the place of the latter because marriage\nin heaven is a marriage of good and truth (as has been shown above);\nand as in that marriage good and truth and their conjunction are\nloved above all things so these are what are propagated by marriages\nin heaven. And because of this, in the Word births and generations\nsignify spiritual births and generations, which are births and\ngenerations of good and truth; mother and father signify truth\nconjoined to good, which is what procreates; sons and daughters\nsignify the truths and goods that are procreated; and sons-in-law and\ndaughters-in-law conjunction of these, and so on.{1} All this makes\nclear that marriages in heaven are not like marriages on earth. In\nheaven marryings are spiritual, and cannot properly be called\nmarryings, but conjunctions of minds from the conjunction of good and\ntruth. But on earth there are marryings, because these are not of the\nspirit alone but also of the flesh. And as there are no marryings in\nheaven, consorts there are not called husband and wife; but from the\nangelic idea of the joining of two minds into one, each consort\ndesignates the other by a name signifying one's own, mutually and\nreciprocally. This shows how the Lord's words in regard to marrying\nand giving in marriage (Luke 20:35, 36), are to be understood.\n\n  {Footnote 1} Conceptions, pregnancies, births, and generations\n  signify those that are spiritual, that is, such as pertain to\n  good and truth, or to love and faith (n. 613, 1145, 1255, 2020,\n  2584, 3860, 3868, 4070, 4668, 6239, 8042, 9325, 10249).\n  Therefore generation and birth signify regeneration and rebirth\n  through faith and love (n. 5160, 5598, 9042, 9845). Mother\n  signifies the church in respect to truth, and thus the truth of\n  the church; father the church in respect to good, and thus the\n  good of the church (n. 2691, 2717, 3703, 5581, 8897). Sons\n  signify affections for truth, and thus truths (n. 489, 491,\n  533, 2623, 3373, 4257, 8649, 9807). Daughters signify\n  affections for good, and the goods (n. 489-491, 2362, 3963,\n  6729, 6775, 6778, 9055). Son-in-law signifies truth associated\n  with affection for good (n. 2389). Daughter-in-law signifies\n  good associated with its truth (n. 4843).\n\n\n383. I have also been permitted to see how marriages are contracted\nin the heavens. As everywhere in heaven those who are alike are\nunited and those who are unlike are separated, so every society in\nheaven consists of those who are alike. Like are brought to like not\nby themselves but by the Lord (see above, n. 41, 43, 44, seq.); and\nequally consort to consort whose minds can be joined into one are\ndrawn together; and consequently at first sight they inmostly love\neach other, and see themselves to be consorts, and enter into\nmarriage. For this reason all marriages in heaven are from the Lord\nalone. They have also marriage feasts; and these are attended by\nmany; but the festivities differ in different societies.\n\n\n384. Marriages on the earth are most holy in the sight of the angels\nof heaven because they are seminaries of the human race, and also of\nthe angels of heaven (heaven being from the human race, as already\nshown under that head), also because these marriages are from a\nspiritual origin, namely, from the marriage of good and truth, and\nbecause the Lord's Divine flows especially into marriage love.\nAdulteries on the other hand are regarded by the angels as profane\nbecause they are contrary to marriage love; for as in marriages the\nangels behold the marriage of good and truth, which is heaven, so in\nadulteries they behold the marriage of falsity and evil, which is\nhell. If, then, they but hear adulteries mentioned they turn away.\nAnd this is why heaven is closed up to man when he commits adultery\nfrom delight; and when heaven is closed man no longer acknowledges\nthe Divine nor any thing of the faith of church.{1} That all who are\nin hell are antagonistic to marriage love I have been permitted to\nperceive from the sphere exhaling from hell, which was like an\nunceasing endeavor to dissolve and violate marriages; which shows\nthat the reigning delight in hell is the delight of adultery, and the\ndelight of adultery is a delight in destroying the conjunction of\ngood and truth, which conjunction makes heaven. From this it follows\nthat the delight of adultery is an infernal delight directly opposed\nto the delight of marriage, which is a heavenly delight.\n\n  {Footnote 1} Adulteries are profane (n. 9961, 10174).  Heaven\n  is closed to adulterers (n. 2750). Those that have experienced\n  delight in adulteries cannot come into heaven (n. 539, 2733,\n  2747-2749, 2751, 10175). Adulterers are unmerciful and\n  destitute of religion (n. 824, 2747, 2748). The ideas of\n  adulterers are filthy (n. 2747, 2748). In the other life they\n  love filth and are in filthy hells (n. 2755, 5394, 5722). In\n  the Word adulteries signify adulterations of good, and\n  whoredoms perversions of truth (n. 2466, 2729, 3399, 4865,\n  8904, 10648).\n\n\n385. There were certain spirits who, from a practice acquired in the\nlife of the body, infested me with peculiar craftiness, and this by a\nvery gentle wave-like influx like the usual influx of well disposed\nspirits; but I perceived that there was craftiness and other like\nevils in them prompting them to ensnare and deceive. Finally, I\ntalked with one of them who, I was told, had been when he lived in\nthe world the leader of an army; and perceiving that there was a\nlustfulness in the ideas of his thought I talked with him about\nmarriage, using spiritual speech with representatives, which fully\nexpresses all that is meant and many things in a moment. He said that\nin the life of the body he had regarded adulteries as of no account.\nBut I was permitted to tell him that adulteries are heinous, although\nto those like himself they do not appear to be such, and even appear\npermissible, on account of their seductive and enticing delights.\nThat they are heinous he might know from the fact that marriages are\nthe seminaries of the human race, and thus also the seminaries of the\nheavenly kingdom; consequently they must on no account be violated,\nbut must be esteemed holy. This he might know from the fact, which he\nought to know because of his being in the other life and in a state\nof perception, that marriage love descends from the Lord through\nheaven, and from that love, as from a parent, mutual love, which is\nthe foundation of heaven is derived; and again from this, that if\nadulterers merely draw near to heavenly societies they perceive their\nown stench and cast themselves down therefrom towards hell. At least\nhe must have known that to violate marriages is contrary to Divine\nlaws, and contrary to the civil laws of all kingdoms, also contrary\nto the genuine light of reason, because it is contrary to both Divine\nand human order; not to mention other considerations. But he replied\nthat he had not so thought in the life of the body. He wished to\nreason about whether it were so, but was told that truth does not\nadmit of such reasonings; for reasonings defend what one delights in,\nand thus one's evils and falsities; that he ought first to think\nabout the things that had been said because they are truths; or at\nleast think about them from the principle well known in the world,\nthat no one should do to another what he is unwilling that another\nshould do to him; thus he should consider whether he himself would\nnot have detested adulteries if any one had in that way deceived his\nwife, whom he had loved as everyone loves in the first period of\nmarriage, and if in his state of wrath he had expressed himself on\nthe subject; also whether being a man of talent he would not in that\ncase have confirmed himself more decidedly than others against\nadulteries, even condemning them to hell.\n\n\n386. I have been shown how the delights of marriage love advance\ntowards heaven, and the delights of adultery towards hell. The\nadvance of the delights of marriage love towards heaven is into\nstates of blessedness and happiness continually increasing until they\nbecome innumerable and ineffable, and the more interiorly they\nadvance the more innumerable and more ineffable they become, until\nthey reach the very states of blessedness and happiness of the inmost\nheaven, or of the heaven of innocence, and this through the most\nperfect freedom; for all freedom is from love, thus the most perfect\nfreedom is from marriage love, which is heavenly love itself. On the\nother hand, the advance of adultery is towards hell, and by degrees\nto the lowest hell, where there is nothing but what is direful and\nhorrible. Such a lot awaits adulterers after their life in the world,\nthose being meant by adulterers who feel a delight in adulteries, and\nno delight in marriages.\n\n\n\n387. XLI. THE EMPLOYMENTS OF ANGELS IN HEAVEN.\n\nIt is impossible to enumerate the employments in the heavens, still\nless to describe them in detail, but something may be said about them\nin a general way; for they are numberless, and vary in accordance\nwith the functions of the societies. Each society has its peculiar\nfunction, for as societies are distinct in accordance with goods (see\nabove, n. 41), so they are distinct in accordance with uses, because\nwith all in the heavens goods are goods in act, which are uses.\nEveryone there performs a use, for the Lord's kingdom is a kingdom of\nuses.{1}\n\n  {Footnote 1} The Lord's kingdom is a kingdom of uses (n. 454,\n  696, 1103, 3645, 4054, 7038). Performing uses is serving the\n  Lord (n. 7038). In the other life all must perform uses (n.\n  1103); even the wicked and infernal, but in what manner (n.\n  696). All are such as are the uses they perform (n. 4054,\n  6815); illustrated (n. 7038). Angelic blessedness consists in\n  the goods of charity, that is, in performing uses (n. 454).\n\n\n388. In the heavens as on the earth there are many forms of service,\nfor there are ecclesiastical affairs, there are civil affairs, and\nthere are domestic affairs. That there are ecclesiastical affairs is\nevident from what has been said and shown above, where Divine worship\nis treated of (n. 221-227); civil affairs, where governments in\nheaven are treated of (n. 213-220); and domestic affairs, where the\ndwellings and homes of angels are treated of (n. 183-190); and\nmarriages in heaven (n. 366-368); all of which show that in every\nheavenly society there are many employments and services.\n\n\n389. All things in the heavens are organized in accordance with\nDivine order, which is everywhere guarded by the services performed\nby angels, those things that pertain to the general good or use by\nthe wiser angels, those that pertain to particular uses by the less\nwise, and so on. They are subordinated just as uses are subordinated\nin the Divine order; and for this reason a dignity is connected with\nevery function according to the dignity of the use. Nevertheless, an\nangel does not claim dignity to himself, but ascribes all dignity to\nthe use; and as the use is the good that he accomplishes, and all\ngood is from the Lord, so he ascribes all dignity to the Lord.\nTherefore he that thinks of honor for himself and subsequently for\nthe use, and not for the use and subsequently for himself, can\nperform no function in heaven, because this is looking away backwards\nfrom the Lord, and putting self in the first place and use in the\nsecond. When use is spoken of the Lord also is meant, because, as has\njust been said, use is good, and good is from the Lord.\n\n\n390. From this it may be inferred what subordinations in the heavens\nare, namely, that as any one loves, esteems, and honors the use he\nalso loves, esteems, and honors the person with whom the use is\nconnected; also that the person is loved, esteemed and honored in the\nmeasure in which he ascribes the use to the Lord and not to himself;\nfor to that extent he is wise, and the uses he performs he performs\nfrom good. Spiritual love, esteem, and honor are nothing else than\nthe love, esteem, and honor of the use in the person, together with\nthe honor to the person because of the use, and not honor to the use\nbecause of the person. This is the way, moreover, in which men are\nregarded when they are regarded from spiritual truth, for one man is\nthen seen to be like another, whether he be in great or in little\ndignity, the only perceptible difference being a difference in\nwisdom; and wisdom is loving use, that is, loving the good of a\nfellow citizen, of society, of one's country, and of the church. It\nis this that constitutes love to the Lord, because every good that is\na good of use is from the Lord; and it constitutes also love towards\nthe neighbor, because the neighbor means the good that is to be loved\nin a fellow citizen, in society, in one's country, and in the church,\nand that is to be done in their behalf.{1}\n\n  {Footnote 1} Loving the neighbor is not loving the person, but\n  loving that which is in him and which constitutes him (n. 5025,\n  10336). Those who love the person, and not that which is in\n  him, and which constitutes him, love equally an evil man and a\n  good man (n. 3820); and do good alike to the evil and to the\n  good; and yet to do good to the evil is to do evil to the good\n  and that is not loving the neighbor (n. 3820, 6703, 8120). The\n  judge who punishes the evil that they may be reformed, and may\n  not contaminate or injure the good, loves his neighbor (n.\n  3820, 8120, 8121). Every individual and every community also\n  one's country and the church, and in the most general sense the\n  kingdom of the Lord, are the neighbor, and to do good to these\n  from a love of good in accord with the quality of their state,\n  is loving the neighbor; that is, the neighbor is their good,\n  which is to be consulted (n. 6818-6824, 8123).\n\n\n391. As all the societies in the heavens are distinct in accordance\nwith their goods (as said above, n. 41, seq.) so they are distinct in\naccordance with their uses, goods being goods in act, that is, goods\nof charity which are uses. Some societies are employed in taking care\nof little children; others in teaching and training them as they grow\nup; others in teaching and training in like manner the boys and girls\nthat have acquired a good disposition from their education in the\nworld, and in consequence have come into heaven. There are other\nsocieties that teach the simple good from the Christian world, and\nlead them into the way to heaven; there are others that in like\nmanner teach and lead the various heathen nations. There are some\nsocieties that defend from infestations by evil spirits the newly\narrived spirits that have just come from the world; there are some\nthat attend upon the spirits that are in the lower earth; also some\nthat attend upon spirits that are in the hells, and restrain them\nfrom tormenting each other beyond prescribed limits; and there are\nsome that attend upon those who are being raised from the dead. In\ngeneral, angels from each society are sent to men to watch over them\nand to lead them away from evil affections and consequent thoughts,\nand to inspire them with good affections so far as they will receive\nthem in freedom; and by means of these they also direct the deeds or\nworks of men by removing as far as possible evil intentions. When\nangels are with men they dwell as it were in their affections; and\nthey are near to man just in the degree in which he is in good from\ntruths, and are distant from him just in the degree in which his life\nis distant from good.{1} But all these employments of angels are\nemployments of the Lord through the angels, for the angels perform\nthem from the Lord and not from themselves. For this reason, in the\nWord in its internal sense \"angels\" mean, not angels, but something\nbelonging to the Lord; and for the same reason angels are called\n\"gods\" in the Word.{2}\n\n  {Footnote 1} Of the angels that are with little children and\n  afterwards with boys, and thus in succession (n. 2303). Man is\n  raised from the dead by means of angels; from experiences (n.\n  168-189). Angels are sent to those who are in hell to prevent\n  their tormenting each other beyond measure (n. 967). Of the\n  services rendered by the angels to men on their coming into the\n  other life (n. 2131). There are spirits and angels with all men\n  and man is led by the Lord by means of spirits and angels (n.\n  50, 697, 2796, 2887, 2888, 5846-5866, 5976-5993, 6209). Angels\n  have dominion over evil spirits (n. 1755).\n\n  {Footnote 2} In the Word by angels something Divine from the\n  Lord is signified (n. 1925, 2821, 3039, 4085, 6280, 8192). In\n  the Word angels are called \"gods,\" because of their reception\n  of Divine truth and good from the Lord (n. 4295, 4402, 8192,\n  8301).\n\n\n392. These employments of the angels are their general employments;\nbut each one has his particular charge; for every general use is\ncomposed of innumerable uses which are called mediate, ministering,\nand subservient uses, all and each coordinated and subordinated in\naccordance with Divine order, and taken together constituting and\nperfecting the general use, which is the general good.\n\n\n393. Those are concerned with ecclesiastical affairs in heaven who in\nthe world loved the Word and eagerly sought in it for truths, not\nwith honor or gain as an end, but uses of life both for themselves\nand for others. These in heaven are in enlightenment and in the light\nof wisdom in the measure of their love and desire for use; and this\nlight of wisdom they receive from the Word in heaven, which is not a\nnatural Word, as it is in the world, but a spiritual Word (see above,\nn. 259.) These minister in the preaching office; and in accordance\nwith Divine order those are in higher positions who from\nenlightenment excel others in wisdom. [2] Those are concerned with\ncivil affairs who in the world loved their country, and loved its\ngeneral good more than their own, and did what is just and right from\na love for what is just and right. So far as these from the eagerness\nof love have investigated the laws of justice and have thereby become\nintelligent, they have the ability to perform such functions in\nheaven, and they perform these in that position or degree that\naccords with their intelligence, their intelligence being in equal\ndegree with their love of use for the general good. [3] Furthermore,\nthere are in heaven more functions and services and occupations than\ncan be enumerated; while in the world there are few in comparison.\nBut however many there may be that are so employed, they are all in\nthe delight of their work and labor from a love of use, and no one\nfrom a love of self or of gain; and as all the necessaries of life\nare furnished them gratuitously they have no love of gain for the\nsake of a living. They are housed gratuitously, clothed gratuitously,\nand fed gratuitously. Evidently, then, those that have loved\nthemselves and the world more than use have no lot in heaven; for his\nlove or affection remains with everyone after his life in the world,\nand is not extirpated to eternity (see above, n. 563).\n\n\n394. In heaven everyone comes into his own occupation in accordance\nwith correspondence, and the correspondence is not with the\noccupation but with the use of each occupation (see above, n. 112);\nfor there is a correspondence of all things (see n. 106). He that in\nheaven comes into the employment or occupation corresponding to his\nuse is in much the same condition of life as when he was in the\nworld; since what is spiritual and what is natural make one by\ncorrespondences; yet there is this difference, that he then comes\ninto an interior delight, because into spiritual life, which is an\ninterior life, and therefore more receptive of heavenly blessedness.\n\n\n\n395. XLII. HEAVENLY JOY AND HAPPINESS.\n\nHardly any one at present knows what heaven is or what heavenly joy\nis. Those who have given any thought to these subjects have had so\ngeneral and so gross an idea about them as scarcely to amount to\nanything. From spirits that have come from the world into the other\nlife I have been able to learn fully what idea they had of heaven and\nheavenly joy; for when left to themselves, as they were in the world,\nthey think as they then did. There is this ignorance about heavenly\njoy for the reason that those who have thought about it have formed\ntheir opinion from the outward joys pertaining to the natural man,\nand have not known what the inner and spiritual man is, nor in\nconsequence the nature of his delight and blessedness; and therefore\neven if they had been told by those who are in spiritual or inward\ndelight what heavenly joy is, would have had no comprehension of it,\nfor it could have fallen only into an idea not yet recognized, thus\ninto no perception; and would therefore have been among the things\nthat the natural man rejects. Yet everyone can understand that when a\nman leaves his outer or natural man he comes into the inner or\nspiritual man, and consequently can see that heavenly delight is\ninternal and spiritual, not external and natural; and being internal\nand spiritual, it is more pure and exquisite, and affects the\ninteriors of man which pertain to his soul or spirit. From these\nthings alone everyone may conclude that his delight is such as the\ndelight of his spirit has previously been and that the delight of the\nbody, which is called the delight of the flesh, is in comparison not\nheavenly; also that whatever is in the spirit of man when he leaves\nthe body remains after death, since he then lives a man-spirit.\n\n\n396. All delights flow forth from love, for that which a man loves he\nfeels to be delightful. No one has any delight from any other source.\nFrom this it follows that such as the love is such is the delight.\nThe delights of the body or of the flesh all flow forth from the love\nof self and love of the world; consequently they are lusts and their\npleasures; while the delights of the soul or spirit all flow forth\nfrom love to the Lord and love towards the neighbor, consequently\nthey are affections for good and truth and interior satisfactions.\nThese loves with their delights flow in out of heaven from the Lord\nby an inner way, that is, from above, and affect the interiors; while\nthe former loves with their delights flow in from the flesh and from\nthe world by an external way, that is, from beneath, and affect the\nexteriors. Therefore as far as the two loves of heaven are received\nand make themselves felt, the interiors of man, which belong to his\nsoul or spirit and which look from the world heavenwards, are opened,\nwhile so far as the two loves of the world are received and make\nthemselves felt, his exteriors, which belong to the body or flesh and\nlook away from heaven towards the world, are opened. As loves flow in\nand are received their delights also flow in, the delights of heaven\ninto the interiors and the delights of the world into the exteriors,\nsince all delight, as has just been said above, belongs to love.\n\n\n397. Heaven in itself is so full of delights that viewed in itself it\nis nothing else than blessedness and delight; for the Divine good\nthat flows forth from the Lord's Divine love is what makes heaven in\ngeneral and in particular with everyone there, and the Divine love is\na longing for the salvation of all and the happiness of all from\ninmosts and in fullness. Thus whether you say heaven or heavenly joy\nit is the same thing.\n\n\n398. The delights of heaven are both ineffable and innumerable; but\nhe that is in the mere delight of the body or of the flesh can have\nno knowledge of or belief in a single one of these innumerable\ndelights; for his interiors, as has just been said, look away from\nheaven towards the world, thus backwards. For he that is wholly in\nthe delight of the body or of the flesh, or what is the same, in the\nlove of self and of the world, has no sense of delight except in\nhonor, in gain, and in the pleasures of the body and the senses; and\nthese so extinguish and suffocate the interior delights that belong\nto heaven as to destroy all belief in them; consequently he would be\ngreatly astonished if he were told that when the delights of honor\nand of gain are set aside other delights are given, and still more if\nhe were told that the delights of heaven that take the place of these\nare innumerable, and are such as cannot be compared with the delights\nof the body and the flesh, which are chiefly the delights of honor\nand of gain. All this makes clear why it is not known what heavenly\njoy is.\n\n\n399. One can see how great the delight of heaven must be from the\nfact that it is the delight of everyone in heaven to share his\ndelights and blessings with others; and as such is the character of\nall that are in the heavens it is clear how immeasurable is the\ndelight of heaven. It has been shown above (n. 268), that in the\nheavens there is a sharing of all with each and of each with all.\nSuch sharing goes forth from the two loves of heaven, which are, as\nhas been said, love to the Lord and love towards the neighbor; and to\nshare their delights is the very nature of these loves. Love to the\nLord is such because the Lord's love is a love of sharing everything\nit has with all, since it wills the happiness of all. There is a like\nlove in everyone of those who love the Lord, because the Lord is in\nthem; and from this comes the mutual sharing of the delights of\nangels with one another. Love towards the neighbor is of such a\nnature, as will be seen in what follows. All this shows that it is\nthe nature of these loves to share their delights. It is otherwise\nwith the loves of self and of the world. The love of self takes away\nfrom others and robs others of all delight, and directs it to itself,\nfor it wishes well to itself alone; while the love of the world\nwishes to have as its own what belongs to the neighbor. Therefore\nthese loves are destructive of the delights of others; or if there is\nany disposition to share, it is for the sake of themselves and not\nfor the sake of others. Thus in respect to others it is the nature of\nthose loves not to share but to take away, except so far as the\ndelights of others have some relation to self. That the loves of self\nand of the world, when they rule, are such I have often been\npermitted to perceive by living experience. Whenever the spirits that\nwere in these loves during their life as men in the world drew near,\nmy delight receded and vanished; and I was told that at the mere\napproach of such to any heavenly society the delight of those in the\nsociety diminished just in the degree of their proximity; and what is\nwonderful, the evil spirits are then in their delight. All this\nindicates the state of the spirit of such a man while he is in the\nbody, since it is the same as it is after it is separated from the\nbody, namely, that it longs for or lusts after the delights or goods\nof another, and finds delight so far as it secures them. All this\nmakes clear that the loves of self and of the world tend to destroy\nthe joys of heaven, and are thus direct opposites of heavenly loves,\nwhich desire to share.\n\n\n400. But it must be understood that the delight of those who are in\nthe loves of self and of the world, when they draw near to any\nheavenly society, is the delight of their lust, and thus is directly\nopposite to the delight of heaven. And such enter into this delight\nof their lust in consequence of their taking away and dispelling\nheavenly delight in those that are in such delight. When the heavenly\ndelight is not taken away or dispelled it is different, for they are\nthen unable to draw near; for so far as they draw near they bring\nupon themselves anguish and pain; and for this reason they do not\noften venture to come near. This also I have been permitted to learn\nby repeated experience, something of which I would like to add. [2]\nSpirits who go from this world into the other life desire more than\nany thing else to get into heaven. Nearly all seek to enter,\nsupposing that heaven consists solely in being admitted and received.\nBecause of this desire they are brought to some society of the lowest\nheaven. But as soon as those who are in the love of self and of the\nworld draw near the first threshold of that heaven they begin to be\ndistressed and so tortured inwardly as to feel hell rather than\nheaven to be in them; and in consequence they cast themselves down\nheadlong therefrom, and do not rest until they come into the hells\namong their like. [3] It has also frequently occurred that such\nspirits have wished to know what heavenly joy is, and having heard\nthat it is in the interiors of angels, they have wished to share in\nit. This therefore was granted; for whatever a spirit who is not yet\nin heaven or hell wishes is granted if it will benefit him. But as\nsoon as that joy was communicated they began to be so tortured as not\nto know how to twist or turn because of the pain. I saw them thrust\ntheir heads down to their feet and cast themselves upon the ground,\nand there writhe into coils like serpents, and this in consequence of\ntheir interior agony. Such was the effect produced by heavenly\ndelight upon those who are in the delights of the love of self and of\nthe world; and for the reason that these loves are directly opposite\nto heavenly loves, and when opposite acts against opposite such pain\nresults. And since heavenly delight enters by an inward way and flows\ninto the contrary delight, the interiors which are in the contrary\ndelight are twisted backwards, thus into the opposite direction, and\nthe result is such tortures. [4] They are opposite for the reason\ngiven above, that love to the Lord and love to the neighbor wish to\nshare with others all that is their own, for this is their delight,\nwhile the loves of self and of the world wish to take away from\nothers what they have, and take it to themselves; and just to the\nextent that they are able to do this they are in their delight. From\nthis, too, one can see what it is that separates hell from heaven;\nfor all that are in hell were, while they were living in the world,\nin the mere delights of the body and of the flesh from the love of\nself and of the world; while all that are in the heavens were, while\nthey lived in the world, in the delights of the soul and spirit from\nlove to the Lord and love to the neighbor; and as these are opposite\nloves, so the hells and the heavens are entirely separated, and\nindeed so separated that a spirit in hell does not venture even to\nput forth a finger from it or raise the crown of his head, for if he\ndoes this in the least he is racked with pain and tormented. This,\ntoo, I have frequently seen.\n\n\n401. One who is in the love of self and love of the world perceives\nwhile he lives in the body a sense of delight from these loves and\nalso in the particular pleasures derived from these loves. But one\nwho is in love to God and in love towards the neighbor does not\nperceive while he lives in the body any distinct sense of delight\nfrom these loves or from the good affections derived from them, but\nonly a blessedness that is hardly perceptible, because it is hidden\naway in his interiors and veiled by the exteriors pertaining to the\nbody and dulled by the cares of the world. But after death these\nstates are entirely changed. The delights of love of self and of the\nworld are then turned into what is painful and direful, because into\nsuch things as are called infernal fire, and by turns into things\ndefiled and filthy corresponding to their unclean pleasures, and\nthese, wonderful to tell, are then delightful to them. But the\nobscure delight and almost imperceptible blessedness of those that\nhad been while in the world in love to God and in love to the\nneighbor are then turned into the delight of heaven, and become in\nevery way perceived and felt, for the blessedness that lay hidden and\nunrecognized in their interiors while they lived in the world is then\nrevealed and brought forth into evident sensation, because such had\nbeen the delight of their spirit, and they are then in the spirit.\n\n\n402. In uses all the delights of heaven are brought together and are\npresent, because uses are the goods of love and charity in which\nangels are; therefore everyone has delights that are in accord with\nhis uses, and in the degree of his affection for use. That all the\ndelights of heaven are delights of use can be seen by a comparison\nwith the five bodily senses of man. There is given to each sense a\ndelight in accordance with its use; to the sight, the hearing, the\nsmell, the taste, and the touch, each its own delight; to the sight a\ndelight from beauty and from forms, to the hearing from harmonious\nsounds, to the smell from pleasing odors, to taste from fine flavors.\nThese uses which the senses severally perform are known to those who\nstudy them, and more fully to those who are acquainted with\ncorrespondences. Sight has such a delight because of the use it\nperforms to the understanding, which is the inner sight; the hearing\nhas such a delight because of the use it performs both to the\nunderstanding and to the will through giving attention; the smell has\nsuch a delight because of the use it performs to the brain, and also\nto the lungs; the taste has such a delight because of the use it\nperforms to the stomach, and thus to the whole body by nourishing it.\nThe delight of marriage, which is a purer and more exquisite delight\nof touch, transcends all the rest because of its use, which is the\nprocreation of the human race and thereby of angels of heaven. These\ndelights are in these sensories by an influx of heaven, where every\ndelight pertains to use and is in accordance with use.\n\n\n403. There were some spirits who believed from an opinion adopted in\nthe world that heavenly happiness consists in an idle life in which\nthey would be served by others; but they were told that happiness\nnever consists in abstaining from work and getting satisfaction\ntherefrom. This would mean everyone's desiring the happiness of\nothers for himself, and what everyone wished for no one would have.\nSuch a life would be an idle not an active life, and would stupefy\nall the powers of life; and everyone ought to know that without\nactivity of life there can be no happiness of life, and that rest\nfrom this activity should be only for the sake of recreation, that\none may return with more vigor to the activity of his life. They were\nthen shown by many evidences that angelic life consists in performing\nthe good works of charity, which are uses, and that the angels find\nall their happiness in use, from use, and in accordance with use. To\nthose that held the opinion that heavenly joy consists in living an\nidle life and drawing breaths of eternal joy in idleness, a\nperception was given of what such a life is, that they might become\nashamed of the idea; and they saw that such a life is extremely sad,\nand that all joy thus perishing they would in a little while feel\nonly loathing and disgust for it.\n\n\n404. There were some spirits who thought themselves better instructed\nthan others, and who said that they had believed in the world that\nheavenly joy would consist solely in praising and giving glory to\nGod, and that this would be an active life. But these were told that\npraising and giving glory to God is not a proper active life, also\nthat God has no need of praises and glorification, but it is His will\nthat they should perform uses, and thus the good works that are\ncalled goods of charity. But they were unable to associate with goods\nof charity any idea of heavenly joy, but only of servitude, although\nthe angels testified that this joy is most free because it comes from\nan interior affection and is conjoined with ineffable delight.\n\n\n405. Almost all who enter the other life think that hell is the same\nto everyone, and heaven the same; and yet in both there are infinite\nvarieties and diversities, and in no case is hell or heaven wholly\nthe same to one as to another; as it is impossible that any one man,\nspirit or angel should ever be wholly like another even as to the\nface. At my mere thought of two being just alike or equal the angels\nexpressed horror, saying that everyone thing is formed out of the\nharmonious concurrence of many things, and that the one thing is such\nas that concurrence is; and that it is thus that a whole society in\nheaven becomes a one, and that all the societies of heaven together\nbecome a one, and this from the Lord alone by means of love.{1} Uses\nin the heavens are likewise in all variety and diversity, and in no\ncase is the use of one wholly the same as and identical with the use\nof another; so neither is the happiness of one the same as and\nidentical with the happiness of another. Furthermore, the delights of\neach use are innumerable, and these innumerable delights are likewise\nvarious, and yet conjoined in such order that they mutually regard\neach other, like the uses of each member, organ, and viscus, in the\nbody, and still more like the uses of each vessel and fiber in each\nmember, organ and viscus; each and all of which are so affiliated as\nto have regard to another's good in their own good, and thus each in\nall, and all in each. From this universal and individual aspect they\nact as one.\n\n  {Footnote 1} One thing consists of various things, and receives\n  thereby its form and quality and perfection in accordance with\n  the quality of the harmony and concurrence (n. 457, 3241,\n  8003). There is an infinite variety and never any one thing the\n  same as another (n. 7236, 9002). It is the same in the heavens\n  (n. 3744, 4005, 7236, 7833, 7836, 9002). In consequence all the\n  societies in the heavens and all the angels in a society are\n  distinct from each other because they are in different goods\n  and uses (n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263,\n  7236, 7833). The Lord's Divine love arranges all into a\n  heavenly form, and so conjoins them that they are as a single\n  man (n. 457, 3986, 5598).\n\n\n406. I have talked at times with spirits that had recently come from\nthe world about the state of eternal life, saying that it is\nimportant to know who the Lord of the kingdom is, and what kind and\nwhat form of government it has. As nothing is more important for\nthose entering another kingdom in the world than to know who and what\nthe king is, and what the government is, and other particulars in\nregard to the kingdom, so is it of still greater consequence in\nregard to this kingdom in which they are to live to eternity.\nTherefore they should know that it is the Lord who governs both\nheaven and the universe, for He who governs the one governs the\nother; thus that the kingdom in which they now are is the Lord's; and\nthat the laws of this kingdom are eternal truths, all of which rest\nupon the law that the Lord must be loved above all things and the\nneighbor as themselves; and even more than this, if they would be\nlike the angels they must love the neighbor more than themselves. On\nhearing this they could make no reply, for the reason that although\nthey had heard in the life of the body something like this they had\nnot believed it, wondering how there could be such love in heaven,\nand how it could be possible for any one to love his neighbor more\nthan himself. But they were told that every good increases\nimmeasurably in the other life, and that while they cannot go further\nin the life of the body than to love the neighbor as themselves,\nbecause they are immersed in what concerns the body, yet when this is\nset aside their love becomes more pure, and finally becomes angelic,\nwhich is to love the neighbor more than themselves. For in the\nheavens there is joy in doing good to another, but no joy in doing\ngood to self unless with a view to its becoming another's, and thus\nfor another's sake. This is loving the neighbor more than oneself.\nThey were told that the possibility of such a love is shown in the\nworld in the marriage love of some who have suffered death to protect\na consort from injury, in the love of parents for their children, as\nin a mother's preferring to go hungry rather than see her child go\nhungry; in sincere friendship, in which one friend will expose\nhimself to danger for another; and even in polite and pretended\nfriendship that wishes to emulate sincere friendship, in offering the\nbetter things to those to whom it professes to wish well, and bearing\nsuch good will on the lips though not in the heart; finally, in the\nnature of love, which is such that its joy is to serve others, not\nfor its own sake but for theirs. But all this was incomprehensible to\nthose who loved themselves more than others, and in the life of the\nbody had been greedy of gain; most of all to the avaricious.\n\n\n407. There was one who in the life of the body had exercised power\nover others, and who had retained in the other life the desire to\nrule; but he was told that he was now in another kingdom, which is\neternal, and that his rule on earth had perished, and that he was now\nwhere no one is esteemed except in accordance with his goodness and\ntruth, and that measure of the Lord's mercy which he enjoyed by\nvirtue of his life in the world; also that the same is true in this\nkingdom as on the earth, where men are esteemed for their wealth and\nfor their favor with the prince, wealth here being good and truth,\nand favor with the prince the mercy bestowed on man by the Lord in\naccordance with his life in the world. Any wish to rule otherwise\nwould make him a rebel, since he is in another's kingdom. On hearing\nthese things he was ashamed.\n\n\n408. I have talked with spirits who believed heaven and heavenly joy\nto consist in their being great; but such were told that in heaven he\nthat is least is greatest, since he is called least who has, and\nwishes to have, no power or wisdom from himself, but only from the\nLord, he that is least in that sense having the greatest happiness,\nand as he has the greatest happiness, it follows that he is greatest;\nfor he has thereby from the Lord all power and excels all in wisdom.\nWhat is it to be the greatest unless to be the most happy? For to be\nthe most happy is what the powerful seek through power and the rich\nthrough riches. It was further said that heaven does not consist in a\ndesire to be least for the purpose of being greatest, for that would\nbe aspiring and longing to be the greatest; but it consists in\ndesiring from the heart the good of others more than one's own, and\nin serving others with a view to their happiness, not with recompense\nas an end, but from love.\n\n\n409. Heavenly joy itself, such as it is in its essence, cannot be\ndescribed, because it is in the inmost of the life of angels and\ntherefrom in everything of their thought and affection, and from this\nin every particular of their speech and action. It is as if the\ninteriors were fully opened and unloosed to receive delight and\nblessedness, which are distributed to every least fiber and thus\nthrough the whole. Thus the perception and sensation of this joy is\nso great as to be beyond description, for that which starts from the\ninmosts flows into every particular derived from the inmosts,\npropagating itself away with increase towards the exteriors. Good\nspirits who are not yet in that joy, because not yet raised up into\nheaven, when they perceive a sense of that joy from an angel from the\nsphere of his love, are filled with such delight that they come as it\nwere into a delicious trance. This sometimes happens with those who\ndesire to know what heavenly joy is.\n\n\n410. When certain spirits wished to know what heavenly joy is they\nwere allowed to feel it to such a degree that they could no longer\nbear it; and yet it was not angelic joy; it was scarcely in the least\ndegree angelic, as I was permitted to perceive by sharing it, but was\nso slight as to be almost frigid; nevertheless they called it most\nheavenly, because to them it was an inmost joy. From this it was\nevident, not only that there are degrees of the joys of heaven, but\nalso that the inmost joy of one scarcely reaches to the outmost or\nmiddle joy of another; also that when any one receives his own inmost\njoy he is in his heavenly joy, and cannot endure what is still more\ninterior, for such a joy becomes painful to him.\n\n\n411. Certain spirits, not evil, sinking into a quiescence like sleep,\nwere taken up into heaven in respect to the interiors of their minds;\nfor before their interiors are opened spirits can be taken up into\nheaven and be taught about the happiness of those there. I saw them\nin the quiescent state for about half an hour, and afterwards they\nrelapsed into their exteriors in which they were before, and also\ninto a recollection of what they had seen. They said that they had\nbeen among the angels in heaven, and had there seen and perceived\namazing things, all of which were resplendent as if made of gold,\nsilver, and precious stones, in exquisite forms and in wonderful\nvariety; also that angels are not delighted with the outward things\nthemselves, but with the things they represented, which were Divine,\nineffable, and of infinite wisdom, and that these were their joy;\nwith innumerable other things that could not be described in human\nlanguage even as to a ten-thousandth part, or fall into ideas which\npartake of any thing material.\n\n\n412. Scarcely any who enter the other life know what heavenly\nblessedness and happiness are, because they do not know what internal\njoy is, deriving their perception of it solely from bodily and\nworldly gladness and joy; and in consequence what they are ignorant\nof they suppose to be nothing, when in fact bodily and worldly joys\nare of no account in comparison. In order, therefore, that the well\ndisposed, who do not know what heavenly joy is, may know and realize\nwhat it is, they are taken first to paradisal scenes that transcend\nevery conception of the imagination. They then think that they have\ncome into the heavenly paradise; but they are taught that this is not\ntrue heavenly happiness; and they are permitted to realize such\ninterior states of joy as are perceptible to their inmost. They are\nthen brought into a state of peace even to their inmost, when they\nconfess that nothing of it is in the least expressible or\nconceivable. Finally they are brought into a state of innocence even\nto their inmost sense. Thus they are permitted to learn what true\nspiritual and heavenly good is.\n\n\n413. But that I might learn the nature of heaven and heavenly joy I\nhave frequently and for a long time been permitted by the Lord to\nperceive the delights of heavenly joys; but while I have been enabled\nto know by living experience what they are I am not at all able to\ndescribe them. Nevertheless, that some idea of them may be formed,\nsomething shall be said about them. Heavenly joy is an affection of\ninnumerable delights and joys, which together present something\ngeneral, and in this general, that is, this general affection, are\nharmonies of innumerable affections that come to perception\nobscurely, and not distinctly, because the perception is most\ngeneral. Nevertheless I was permitted to perceive that there are\ninnumerable things in it, in such order as cannot be at all\ndescribed, those innumerable things being such as flow from the order\nof heaven. The order in the particulars of the affection even to the\nleast, is such that these particulars are presented and perceived\nonly as a most general whole, in accordance with the capacity of him\nwho is the subject. In a word, each general affection contains\ninfinite affections arranged in a most orderly form, with nothing\ntherein that is not alive, and that does not affect all of them from\nthe inmosts; for heavenly joys go forth from inmosts. I perceived\nalso that the joy and ecstasy came as from the heart, diffusing most\nsoftly through all the inmost fibers, and from these into the bundles\nof fibers, with such an inmost sense of delight that the fiber seemed\nto be nothing but joy and ecstasy, and everything perceptive and\nsensitive therefrom seemed in like manner to be alive with happiness.\nCompared with these joys the joy of bodily pleasures is like a gross\nand pungent dust compared with a pure and most gentle aura. I have\nnoticed that when I wished to transfer all my delight to another, a\nmore interior and fuller delight continually flowed in in its place,\nand the more I wished this, the more flowed in; and this was\nperceived to be from the Lord.\n\n\n414. Those that are in heaven are continually advancing towards the\nspring of life, with a greater advance towards a more joyful and\nhappy spring the more thousands of years they live; and this to\neternity, with increase according to the growth and degree of their\nlove, charity, and faith. Women who have died old and worn out with\nage, if they have lived in faith in the Lord, in charity to the\nneighbor, and in happy marriage love with a husband, advance with the\nsuccession of years more and more into the flower of youth and early\nwomanhood, and into a beauty that transcends every conception of any\nsuch beauty as is seen on the earth. Goodness and charity are what\ngive this form and thus manifest their own likeness, causing the joy\nand beauty of charity to shine forth from every least particular of\nthe face, and causing them to be the very forms of charity. Some who\nbeheld this were struck with amazement. The form of charity that is\nseen in a living way in heaven, is such that it is charity itself\nthat both forms and is formed; and this in such a manner that the\nwhole angel is a charity, as it were, especially the face; and this\nis both clearly seen and felt. When this form is beheld it is beauty\nunspeakable, affecting with charity the very inmost life of the mind.\nIn a word, to grow old in heaven is to grow young. Such forms or such\nbeauties do those become in the other life who have lived in love to\nthe Lord and in charity towards the neighbor. All angels are such\nforms in endless variety; and of these heaven is constituted.\n\n\n\n415. XLIII. THE IMMENSITY OF HEAVEN.\n\nThe immensity of the heaven of the Lord is evident from many things\nthat have been said and shown in the foregoing chapters, especially\nfrom this, that heaven is from the human race (n. 311-317), both from\nthose born within the church and from those born out of it (n.\n318-328); thus it consists of all from the beginning of this earth\nthat have lived a good life. How great a multitude of men there is in\nthis entire world any one who knows anything about the divisions, the\nregions, and kingdoms of the earth may conclude. Whoever goes into a\ncalculation will find that several thousands of men die every day,\nthat is, some myriads of millions every year; and this from the\nearliest times, since which several thousands of years have elapsed.\nAll of these after death have gone into the other world, which is\ncalled the spiritual world, and they are constantly going into it.\nBut how many of these have become or are becoming angels of heaven\ncannot be told. This I have been told, that in ancient times the\nnumber was very great, because men then thought more interiorly and\nspiritually, and from such thought were in heavenly affection; but in\nthe following ages not so many, because in the process of time man\nbecame more external and began to think more naturally, and from such\nthought to be in earthly affection. All of this shows how great\nheaven is even from the inhabitants of this earth alone.\n\n\n416. The immensity of the heaven of the Lord is shown also by this,\nthat all children, whether born within the church or out of it, are\nadopted by the Lord and become angels; and the number of these\namounts to a fourth or fifth part of the whole human race on the\nearth. That every child, wherever born, whether within the church or\nout of it, whether of pious or impious parents, is received by the\nLord when it dies, and is brought up in heaven, and is taught and\nimbued with affections for good, and through these with knowledges of\ntruth, in accordance with Divine order, and as he becomes perfected\nin intelligence and wisdom is brought into heaven and becomes an\nangel, can be seen above (n. 329-345). From all this a conclusion may\nbe formed of the multitude of angels of heaven, derived from this\nsource alone, from the first creation to the present time.\n\n\n417. Again, how immense the heaven of the Lord is can be seen from\nthis, that all the planets visible to the eye in our solar system are\nearths, and moreover, that in the whole universe there are\ninnumerable earths, all of them full of inhabitants. These have been\ntreated of particularly in a small work on those earths from which I\nwill quote the following passage:\n\nIt is fully known in the other life that there are many earths\ninhabited by men from which spirits and angels come; for everyone\nthere who desires from a love of truth and of use to do so is\npermitted to talk with spirits of other earths, and thus be assured\nthat there is a plurality of worlds, and learn that the human race is\nnot from one earth alone, but from innumerable earths. I have\nfrequently talked about this with spirits of our earth, and was told\nthat any intelligent person ought to know from many things that he\ndoes know that there are many earths inhabited by men; for it may be\nreasonably inferred that immense bodies like the planets, some of\nwhich exceed this earth in magnitude, are not empty masses created\nmerely to be borne through space and to be carried around the sun,\nand to shine with their scanty light for the benefit of a single\nearth, but must have a more important use. He that believes, as\neveryone must believe, that the Divine created the universe for no\nother end than that the human race might exist, and heaven therefrom,\nfor the human race is a seminary of heaven, must needs believe that\nwherever there is an earth there are men. That the planets visible to\nus because they are within the limits of our solar system are earths\nis evident from their being bodies of earthy matters, which is known\nfrom their reflecting the sun's light, and from their not appearing,\nwhen viewed through telescopes, like stars, sparkling with flame, but\nlike earths varied with darker portions; also from their passing like\nour earth around the sun and following in the path of the zodiac,\nthus making years and seasons of the year, spring, summer, autumn,\nand winter, also revolving on their axes like our earth, making days\nand times of the day, morning, mid-day, evening, and night; also from\nsome of them having moons, called satellites, that revolve around\ntheir earth at stated times, as the moon does around ours; while the\nplanet Saturn, being at a greater distance from the sun, has also a\nlarge luminous belt which gives much light, though reflected, to that\nearth. Who that knows all this and thinks rationally can ever say\nthat the planets are empty bodies? Moreover, I have said to spirits\nthat man might believe that there are more earths in the universe\nthan one, from the fact that the starry heaven is so immense, and the\nstars there so innumerable, and each of them in its place or in its\nsystem a sun, resembling our sun, although of a varying magnitude.\nAny one who duly weighs the subject must conclude that such an\nimmense whole must needs be a means to an end that is the final end\nof creation; and this end is a heavenly kingdom in which the Divine\nmay dwell with angels and men. For the visible universe or the heaven\nillumined by stars so numberless, which are so many suns, is simply a\nmeans for the existence of earths with men upon them from whom the\nheavenly kingdom is derived. From all this a rational man must needs\nconclude that so immense a means to so great an end could not have\nbeen provided merely for the human race on a single earth. What would\nthis be for a Divine that is infinite, to which thousands and even\nmyriads of earths, all of them full of inhabitants, would be little\nand scarcely anything? There are spirits whose sole pursuit is the\nacquisition of knowledges, because their delight is in this alone;\nand for this reason they are permitted to wander about, and even to\npass out of our solar system into others, in acquiring knowledge.\nThese spirits, who are from the planet Mercury, have told me that\nthere are earths with men upon them not only in this solar system but\nalso beyond it in the starry heaven in immense numbers. It was\ncalculated that with a million earths in the universe, and on each\nearth three hundred millions of men, and two hundred generations in\nsix thousand years, and a space of three cubic ells allowed to each\nman or spirit, the total number of so many men or spirits would not\nfill the space of this earth, and scarcely more than the space of one\nof the satellites about one of the planets--a space in the universe\nso small as to be almost invisible, since a satellite can scarcely be\nseen by the naked eye. What is this for the Creator of the universe,\nto whom it would not be sufficient if the whole universe were filled,\nsince He is infinite? I have talked with angels about this, and they\nsaid that they had a similar idea of the fewness of the human race\ncompared with the infinity of the Creator, although their thought is\nfrom states, not from spaces, and that in their thought earths\namounting to as many myriads as could possibly be conceived of would\nstill be nothing at all to the Lord.\n\nThe earths in the universe, with their inhabitants, and the spirits\nand angels from them, are treated of in the above mentioned work.\nWhat is there related has been revealed and shown to me to the intent\nthat it may be known that the heaven of the Lord is immense, and that\nit is all from the human race; also that our Lord is every where\nacknowledged as the God of heaven and earth.\n\n\n418. Again, the immensity of the heaven of the Lord is shown in this,\nthat heaven in its entire complex reflects a single Man, and\ncorresponds to all things and each thing in man, and that this\ncorrespondence can never be filled out, since it is a correspondence\nnot only with each of the members, organs, and viscera of the body in\ngeneral, but also with all and each of the little viscera and little\norgans contained in these in every minutest particular, and even with\neach vessel and fiber; and not only with these but also with the\norganic substances that receive interiorly the influx of heaven, from\nwhich come man's interior activities that are serviceable to the\noperations of his mind; since everything that exists interiorly in\nman exists in forms which are substances, for anything that does not\nexist in a substance as its subject is nothing. There is a\ncorrespondence of all these things with heaven, as can be seen from\nthe chapter treating of the correspondence of all things of heaven\nwith all things of man (n. 87-102). This correspondence can never be\nfilled out because the more numerous the angelic affiliations are\nthat correspond to each member the more perfect heaven becomes; for\nevery perfection in the heavens increases with increase of number;\nand this for the reason that all there have the same end, and look\nwith one accord to that end. That end is the common good; and when\nthat reigns there is, from the common good, good to each individual,\nand from the good of each individual there is good to the whole\ncommunity. This is so for the reason that the Lord turns all in\nheaven to Himself (see above, n. 123), and thereby makes them to be\none in Himself. That the unanimity and concord of many, especially\nfrom such an origin and held together by such a bond, produces\nperfection, everyone with a reason at all enlightened can see\nclearly.\n\n\n419. I have also been permitted to see the extent of the inhabited\nand also of the uninhabited heaven; and the extent of the uninhabited\nheaven was seen to be so great that it could not be filled to\neternity even if there were many myriads of earths, and as great a\nmultitude of men on each earth as on ours. (On this also see the\ntreatise on The Earths in the Universe, n. 168.)\n\n\n420. That heaven is not immense, but it is of limited extent, is a\nconclusion that some have derived from certain passages in the Word\nunderstood according to the sense of its letter; for example, where\nit is said that only the poor are received into heaven, or only the\nelect, or only those within the church, and not those outside of it,\nor only those for whom the Lord intercedes; that heaven is closed\nwhen it is filled, and that this time is predetermined. But such are\nunaware that heaven is never closed, and that there is no time\npredetermined, or any limit of number; and that those are called the\n\"elect\" who are in a life of good and truth;{1} and those are called\n\"poor\" who are lacking in knowledges of good and truth and yet desire\nthem; and such from that desire are also called hungry.{2} Those that\nhave conceived an idea of the small extent of heaven from the Word\nnot understood believe it to be in one place, where all are gathered\ntogether; when, in fact, heaven consists of innumerable societies\n(see above, n. 41-50). Such also have no other idea than that heaven\nis granted to everyone from mercy apart from means, and thus that\nthere is admission and reception from mere favor; and they fail to\nunderstand that the Lord from mercy leads everyone who accepts Him,\nand that he accepts Him who lives in accordance with the laws of\ndivine order, which are the precepts of love and of faith, and that\nthe mercy that is meant is to be thus led by the Lord from infancy to\nthe last period of life in the world and afterwards to eternity. Let\nthem know, therefore, that every man is born for heaven, and that he\nis received that receives heaven in himself in the world, and he that\ndoes not receive it is shut out.\n\n  {Footnote 1} Those are the elect who are in a life of good and\n  truth (n. 3755, 3900). Election and reception into heaven are\n  not from mercy, as that term is understood, but are in\n  accordance with the life (n. 5057, 5058). There is no mercy of\n  the Lord apart from means, but only through means, that is, to\n  those that live in accordance with His precepts; such the Lord\n  from His mercy leads continually in the world, and afterwards\n  to eternity (n. 8700, 10659).\n\n  {Footnote 2} By the \"poor,\" in the Word, those are meant who\n  are spiritually poor, that is, who are ignorant of truth and\n  yet wish to be taught (n. 9209, 9253, 10227). Such are said to\n  hunger and thirst, which is to desire knowledges of good and of\n  truth, by which there is introduction into the church and into\n  heaven (n. 4958, 10227).\n\n\n\n421. XLIV. WHAT THE WORLD OF SPIRITS IS.\n\nThe world of spirits is not heaven, nor is it hell, but it is the\nintermediate place or state between the two; for it is the place that\nman first enters after death; and from which after a suitable time he\nis either raised up into heaven or cast down into hell in accord with\nhis life in the world.\n\n\n422. The world of spirits is an intermediate place between heaven and\nhell and also an intermediate state of the man after death. It has\nbeen shown to me not only that it is an intermediate place, having\nthe hells below it and the heavens above it, but also that it is in\nan intermediate state, since so long as man is in it he is not yet\neither in heaven or in hell. The state of heaven in man is the\nconjunction of good and truth in him; and the state of hell is the\nconjunction of evil and falsity in him. Whenever good in a man-spirit\nis conjoined to truth he comes into heaven, because that conjunction,\nas just said, is heaven in him; but whenever evil in a man-spirit is\nconjoined with falsity he comes into hell, because that conjunction\nis hell in him. That conjunction is effected in the world of spirits,\nman then being in an intermediate state. It is the same thing whether\nyou say the conjunction of the understanding and the will, or the\nconjunction of good and truth.\n\n\n423. Let something first be said about the conjunction of the\nunderstanding and the will, and its being the same thing as the\nconjunction of good and truth, that being the conjunction that is\neffected in the world of spirits. Man has an understanding and a\nwill. The understanding receives truths and is formed out of them,\nand the will receives goods and is formed out of them; therefore\nwhatever a man understands and thinks from his understanding he calls\ntrue, and whatever a man wills and thinks from his will he calls\ngood. From his understanding man can think and thus perceive both\nwhat is true and what is good; and yet he thinks what is true and\ngood from the will only when he wills it and does it. When he wills\nit and from willing does it, it is both in his understanding and in\nhis will, consequently in the man. For neither the understanding\nalone nor the will alone makes the man, but the understanding and\nwill together; therefore whatever is in both is in the man, and is\nappropriated to him. That which is in the understanding alone is in\nman, and yet not really in him; it is only a thing of his memory, or\na matter of knowledge in his memory about which he can think when in\ncompany with others and outside of himself, but not in himself; that\nis, about which he can speak and reason, and can simulate affections\nand gestures that are in accord with it.\n\n\n424. This ability to think from the understanding and not at the same\ntime from the will is provided that man may be capable of being\nreformed; for reformation is effected by means of truths, and truths\npertain to the understanding, as just said. For in respect to his\nwill man is born into every evil, and therefore of himself wills good\nto no one but himself; and one who wills good to himself alone\ndelights in the misfortunes that befall another, especially when they\ntend to his own advantage; for his wish is to divert to himself the\ngoods of all others, whether honors or riches, and so far as he\nsucceeds in this he inwardly rejoices. To the end that this will of\nman may be corrected and reformed, an ability to understand truths,\nand an ability to subdue by means of truths the affections of evil\nthat spring from the will, are given to man. This is why man has this\nability to think truths with his understanding, and to speak them and\ndo them. But until man is such that he wills truths and does them\nfrom himself, that is, from the heart, he is not able to think truths\nfrom his will. When he becomes such, whatever he thinks from his\nunderstanding belongs to his faith, and whatever he thinks from his\nwill belongs to his love; and in consequence his faith and his love,\nlike his understanding and his will, are conjoined in him.\n\n\n425. To the extent, therefore, that the truths of the understanding\nand the goods of the will are conjoined, that is, to the extent that\na man wills truths and does them from his will, he has heaven in\nhimself, since the conjunction of good and truth, as just said, is\nheaven. And on the other hand, just to the extent that the falsities\nof the understanding and the evils of the will are conjoined man has\nhell in himself, since the conjunction of falsity and evil is hell.\nBut so long as the truths of the understanding and the goods of the\nwill are not conjoined man is in an intermediate state. At the\npresent time nearly everyone is in such a state that he has some\nknowledge of truths, and from his knowledge and understanding gives\nsome thought to them, and conforms to them either much or little or\nnot at all, or acts contrary to them from a love of evil and\nconsequent false belief. In order, therefore, that man may have in\nhim either heaven or hell, he is first brought after death into the\nworld of spirits, and there with those who are to be raised up into\nheaven good and truth are conjoined, and with those who are to be\ncast down into hell evil and falsity are conjoined. For neither in\nheaven nor in hell is any one permitted to have a divided mind, that\nis, to understand one thing and to will another; but everyone must\nunderstand what he wills, and will what he understands. Therefore in\nheaven he who wills good understands truth, while in hell he who\nwills evil understands falsity. So in the intermediate state the\nfalsities that the good have are put away, and truths that agree and\nharmonize with their good are given them; while the truths that the\nevil have are put away, and falsities that agree and harmonize with\ntheir evil are given them. This shows what the world of spirits is.\n\n\n426. In the world of spirits there are vast numbers, because the\nfirst meeting of all is there, and all are there explored and\nprepared. The time of their stay in that world is not fixed; some\nmerely enter it, and are soon either taken into heaven or are cast\ndown into hell; some remain only a few weeks, some several years, but\nnot more than thirty. These differences in the time they remain\ndepend on the correspondence or lack of correspondence of man's\ninteriors with his exteriors. How man is led in that world from one\nstate into another and prepared shall now be told.\n\n\n427. As soon as men after death enter the world of spirits the Lord\nclearly discriminates between them; and the evil are at once attached\nto the infernal society in which they were, as to their ruling love\nwhile in the world; and the good are at once attached to the heavenly\nsociety in which they were as to their love, charity and faith while\nin the world. But although they are thus divided, all that have been\nfriends and acquaintances in the life of the body, especially wives\nand husbands, and also brothers and sisters, meet and converse\ntogether whenever they so desire. I have seen a father talking with\nsix sons, whom he recognized, and have seen many others with their\nrelatives and friends; but having from their life in the world\ndiverse dispositions, after a short time they separate. But those who\nhave passed from the world of spirits into heaven or into hell,\nunless they have a like disposition from a like love, no longer see\nor know each other. The reason that they see each other in the world\nof spirits, but not in heaven or in hell, is that those who are in\nthe world of spirits are brought into one state after another, like\nthose they experienced in the life of the body; but afterwards all\nare brought into a permanent state in accord with their ruling love,\nand in that state one recognizes another only by similarity of love;\nfor then similarity joins and dissimilarity disjoins (see above,\nn. 41-50).\n\n\n428. As the world of spirits is an intermediate state between heaven\nand hell with man, so it is an intermediate place with the hells\nbelow and the heavens above. All the hells are shut towards that\nworld, being open only through holes and clefts like those in rocks\nand through wide openings that are so guarded that no one can come\nout except by permission, which is granted in cases of urgent\nnecessity (of which hereafter). Heaven, too, is enclosed on all\nsides; and there is no passage open to any heavenly society except by\na narrow way, the entrance to which is also guarded. These outlets\nand entrances are what are called in the Word the gates and doors of\nhell and of heaven.\n\n\n429. The world of spirits appears like a valley between mountains and\nrocks, with windings and elevations here and there. The gates and\ndoors of the heavenly societies are visible to those only who are\nprepared for heaven; others cannot find them. There is one entrance\nfrom the world of spirits to each heavenly society, opening through a\nsingle path which branches out in its ascent into several. The gates\nand doors of the hells also are visible only to those who are about\nto enter, to whom they are then opened. When these are opened gloomy\nand seemingly sooty caverns are seen tending obliquely downwards to\nthe abyss, where again there are many doors. Through these caverns\nnauseous and fetid stenches exhale, which good spirits flee from\nbecause they abominate them, but evil spirits seek for them because\nthey delight in them. For as everyone in the world has been delighted\nwith his own evil, so after death he is delighted with the stench to\nwhich his evil corresponds. In this respect the evil may be likened\nto rapacious birds and beasts, like ravens, wolves, and swine, which\nfly or run to carrion or dunghills when they scent their stench. I\nheard a certain spirit crying out loudly as if from inward torture\nwhen struck by a breath flowing forth from heaven; but he became\ntranquil and glad as soon as a breath flowing forth from hell reached\nhim.\n\n\n430. With every man there are two gates; one that leads to hell and\nthat is open to evils and their falsities; while the other leads to\nheaven and is open to goods and their truths. Those that are in evil\nand its falsity have the gate to hell opened in them, and only\nthrough chinks from above does something of light from heaven flow\ninto them, and by that inflowing they are able to think, to reason,\nand to speak; but the gate to heaven is opened in those that are in\ngood and its truth. For there are two ways that lead to the rational\nmind of man; a higher or internal way through which good and truth\nfrom the Lord enter, and a lower or external way through which evil\nand falsity enter from hell. The rational mind itself is at the\nmiddle point to which the ways tend. Consequently, so far as light\nfrom heaven is admitted man is rational; but so far as it is not\nadmitted he is not rational, however rational he may seem to himself\nto be. This has been said to make known the nature of the\ncorrespondence of man with heaven and with hell. While man's rational\nmind is being formed it corresponds to the world of spirits, what is\nabove it corresponding to heaven and what is below to hell. With\nthose preparing for heaven the regions above the rational mind are\nopened, but those below are closed to the influx of evil and falsity;\nwhile with those preparing for hell the parts below it are opened,\nand the parts above it are closed to the influx of good and truth.\nThus the latter can look only to what is below themselves, that is,\nto hell; while the former can look only to what is above themselves,\nthat is, to heaven. To look above themselves is to look to the Lord,\nbecause He is the common center to which all things of heaven look;\nwhile to look below themselves is to look backwards from the Lord to\nthe opposite center, to which all things of hell look and tend (see\nabove, n. 123, 124).\n\n\n431. In the preceding pages whenever spirits are mentioned those that\nare in the world of spirits are meant; but when angels are mentioned\nthose that are in heaven are meant.\n\n\n\n432. XLV. IN RESPECT TO HIS INTERIORS EVERY MAN IS A SPIRIT.\n\nWhoever duly considers the subject can see that as the body is\nmaterial it is not the body that thinks, but the soul, which is\nspiritual. The soul of man, upon the immortality of which many have\nwritten, is his spirit, for this as to everything belonging to it is\nimmortal. This also is what thinks in the body, for it is spiritual,\nand what is spiritual receives what is spiritual and lives\nspiritually, which is to think and to will. Therefore, all rational\nlife that appears in the body belongs to the soul, and nothing of it\nto the body; for the body, as just said, is material, and the\nmaterial, which is the property of the body, is added to and\napparently almost joined to the spirit, in order that the spirit of\nman may be able to live and perform uses in the natural world, all\nthings of which are material and in themselves devoid of life. And as\nit is the spiritual only that lives and not the material, it can be\nseen that whatever lives in man is his spirit, and that the body\nmerely serves it, just as what is instrumental serves a moving living\nforce. An instrument is said indeed to act, to move, or to strike;\nbut to believe that these are acts of the instrument, and not of him\nwho acts, moves, or strikes by means of the instrument, is a fallacy.\n\n\n433. As everything in the body that lives, and that acts and feels\nfrom that life, belongs exclusively to the spirit, and nothing of it\nto the body, it follows that the spirit is the man himself; or what\nis the same thing, that a man viewed in himself is a spirit\npossessing a like form; for whatever lives and feels in man belongs\nto his spirit and everything in man, from his head to the sole of his\nfoot, lives and feels; and in consequence when the body is separated\nfrom its spirit, which is what is called dying, man continues to be a\nman and to live. I have heard from heaven that some who die, while\nthey are lying upon the bier, before they are resuscitated, continue\nto think even in their cold body, and do not know that they are not\nstill alive, except that they are unable to move a particle of matter\nbelonging to the body.\n\n\n434. Unless man were a subject which is a substance that can serve a\nsource and containant he would be unable to think and will. Any thing\nthat is supposed to exist apart from a substantial subject is\nnothing. This can be seen from the fact that a man is unable to see\nwithout an organ which is the subject of his sight, or to hear\nwithout an organ which is the subject of his hearing. Apart from\nthese organs, sight and hearing are nothing and have no existence.\nThe same is true of thought, which is inner sight, and of perception,\nwhich is inner hearing; unless these were in substances and from\nsubstances which are organic forms and subjects, they would have no\nexistence at all. All this shows that man's spirit as well as his\nbody is in a form, and that it is in a human form, and enjoys\nsensories and senses when separated from the body the same as when it\nwas in it, and that all the life of the eye and all the life of the\near, in a word, all the life of sense that man has, belongs not to\nhis body but to his spirit, which dwells in these organs and in their\nminutest particulars. This is why spirits see, hear, and feel, as\nwell as men. But when the spirit has been loosed from the body, these\nsenses are exercised in the spiritual world, not in the natural\nworld. The natural sensation that the spirit had when it was in the\nbody it had by means of the material part that was added to it; but\nit then had also spiritual sensations in its thinking and willing.\n\n\n435. All this has been said to convince the rational man that viewed\nin himself man is a spirit, and that the corporeal part that is added\nto the spirit to enable it to perform its functions in the natural\nand material world is not the man, but only an instrument of his\nspirit. But evidences from experience are preferable, because there\nare many that fail to comprehend rational deductions; and those that\nhave established themselves in the opposite view turn such deductions\ninto grounds of doubt by means of reasonings from the fallacies of\nthe senses. Those that have established themselves in the opposite\nview are accustomed to think that beasts likewise have life and\nsensations and thus have a spiritual part, the same as man has, and\nyet that part dies with the body. But the spiritual of beasts is not\nthe same as the spiritual of man is; for man has what beasts have\nnot, an inmost, into which the Divine flows, raising man up to\nItself, and thereby conjoining man to Itself. Because of this, man,\nin contrast with beasts, has the ability to think about God and about\nthe Divine things of heaven and the church, and to love God from\nthese and in these, and thus be conjoined to Him; and whatever can be\nconjoined to the Divine cannot be dissipated, but whatever cannot be\nconjoined is dissipated. The inmost that man has, in contrast with\nbeasts, has been treated of above (n. 39), and what was there said\nwill here be repeated, since it is important to have the fallacies\ndispelled that have been engendered in the minds of many who from\nlack of knowledge and trained intellect are unable to form rational\nconclusions on the subject. The words are these:\n\nI will mention a certain arcanum respecting the angels of the three\nheavens, which has not hitherto come into any one's mind, because\ndegrees have not been understood. In every angel and in every man\nthere is an inmost or highest degree, or an inmost or highest\nsomething, into which the Divine of the Lord first or most directly\nflows, and from which it disposes the other interiors in him that\nsucceed in accordance with the degrees of order. This inmost or\nhighest degree may be called the entrance of the Lord to the angel or\nman, and His veriest dwelling-place in them. It is by virtue of this\ninmost or highest that a man is a man, and distinguished from the\nanimals, which do not have it. From this it is that man, unlike the\nanimals, is capable, in respect to all his interiors which pertain to\nhis mind and disposition, of being raised up by the Lord to Himself,\nof believing in the Lord, of being moved by love to the Lord, and\nthereby beholding Him, and of receiving intelligence and wisdom, and\nspeaking from reason. Also it is by virtue of this that he lives to\neternity. But what is arranged and provided by the Lord in this\ninmost does not distinctly fall into the perception of any angel,\nbecause it is above his thought and transcends his wisdom.\n\n\n436. That in respect to his interiors man is a spirit I have been\npermitted to learn from much experience, which, to employ a common\nsaying, would fill volumes if I were to describe it all. I have\ntalked with spirits as a spirit, and I have talked with them as a man\nin the body; and when I talked with them as a spirit they knew no\notherwise than that I myself was a spirit and in a human form as they\nwere. Thus did my interiors appear before them, for when talking with\nthem as a spirit my material body was not seen.\n\n\n437. That in respect to his interiors man is a spirit can be seen\nfrom the fact that after his separation from the body, which takes\nplace when he dies, man goes on living as a man just as before. That\nI might be convinced of this I have been permitted to talk with\nnearly everyone I had ever known in their life in the body; with some\nfor hours, with some for weeks and months, and with some for years,\nand this chiefly that I might be sure of it and might testify to it.\n\n\n438. To this may be added that every man in respect to his spirit,\neven while he is living in the body, is in some society with spirits,\nalthough he does not know it; if a good man he is by means of spirits\nin some angelic society; if an evil man in some infernal society; and\nafter death he comes into that same society. This has been often told\nand shown to those who after death have come among spirits. Man, to\nbe sure, does not appear in that society as a spirit while he is\nliving in the world, for the reason that he then thinks naturally;\nbut when one is thinking abstractly from the body, because he is then\nin the spirit, he sometimes appears in his society; and when seen he\nis easily distinguished from the spirits there, for he goes about\nmeditating and in silence, not looking at others, and apparently not\nseeing them; and as soon as any spirit speaks to him he vanishes.\n\n\n439. To make clear that man in respect to his interiors is a spirit I\nwill relate from experience what happens when man is withdrawn from\nthe body, and what it is to be carried away by the spirit to another\nplace.\n\n\n440. First, as to withdrawal from the body, it happens thus. Man is\nbrought into a certain state that is midway between sleeping and\nwaking, and when in that state he seems to himself to be wide awake;\nall the senses are as perfectly awake as in the completest bodily\nwakefulness, not only the sight and the hearing, but what is\nwonderful, the sense of touch also, which is then more exquisite than\nis ever possible when the body is awake. In this state spirits and\nangels have been seen to the very life, and have been heard, and what\nis wonderful, have been touched, with almost nothing of the body\nintervening. This is the state that is called being withdrawn from\nthe body, and not knowing whether one is in the body or out of it. I\nhave been admitted into this state only three or four times, that I\nmight learn what it is, and might know that spirits and angels enjoy\nevery sense, and that man does also in respect to his spirit when he\nis withdrawn from the body.\n\n\n441. As to being carried away by the spirit to another place, I have\nbeen shown by living experience what it is, and how it is done, but\nonly two or three times. I will relate a single instance. Walking\nthrough the streets of a city and through fields, talking at the same\ntime with spirits, I knew no otherwise than that I was fully awake,\nand in possession of my usual sight. Thus I walked on without going\nastray, and all the while with clear vision, seeing groves, rivers,\npalaces, houses, men, and other objects. But after walking thus for\nsome hours, suddenly I saw with my bodily eyes, and noted that I was\nin another place. Being greatly astonished I perceived that I had\nbeen in the same state as those who were said to have been led away\nby the spirit into another place. For in this state the distance,\neven though it be many miles, and the time, though it be many hours\nor days, are not thought of; neither is there any feeling of fatigue;\nand one is led unerringly through ways of which he himself is\nignorant, even to the destined place.\n\n\n442. But these two states of man, which are his states when he is in\nhis interiors, or what is the same, when he is in the spirit, are\nextraordinary; but as they are states known about in the church, they\nwere exhibited to me only that I might know what they are. But it has\nbeen granted to me now for many years to speak with spirits and to be\nwith them as one of them, even in full wakefulness of the body.\n\n\n443. That in respect to his interiors man is a spirit there are\nfurther evidences in what has been said and shown above (n. 311-317),\nwhere it is explained that heaven and hell are from the human race.\n\n\n444. That man is a spirit in respect to his interiors means in\nrespect to the things pertaining to his thought and will, for these\nare the interiors themselves that make man to be man, and such a man\nas he is in respect to these interiors.\n\n\n\n445. XLVI. THE RESUSCITATION OF MAN FROM THE DEAD AND HIS ENTRANCE\nINTO ETERNAL LIFE.\n\nWhen the body is no longer able to perform the bodily functions in\nthe natural world that correspond to the spirit's thoughts and\naffections, which the spirit has from the spiritual world, man is\nsaid to die. This takes place when the respiration of the lungs and\nthe beatings of the heart cease. But the man does not die; he is\nmerely separated from the bodily part that was of use to him in the\nworld, while the man himself continues to live. It is said that the\nman himself continues to live since man is not a man because of his\nbody but because of his spirit, for it is the spirit that thinks in\nman, and thought with affection is what constitutes man. Evidently,\nthen, the death of man is merely his passing from one world into\nanother. And this is why in the Word in its internal sense \"death\"\nsignifies resurrection and continuation of life.{1}\n\n  {Footnote 1} In the Word \"death\" signifies resurrection, for\n  when man dies his life still goes on (n. 3498, 3505, 4618,\n  4621, 6036, 6221).\n\n\n446. There is an inmost communication of the spirit with the\nbreathing and with the beating of the heart, the spirit's thought\ncommunicating with the breathing, and its affection, which is of\nlove, with the heart;{1} consequently when these two motions cease in\nthe body there is at once a separation. These two motions, the\nrespiration of the lungs and the beating of heart, are the very bond\non the sundering of which the spirit is left to itself; and the body\nbeing then deprived of the life of its spirit grows cold and begins\nto decay. This inmost communication of the spirit of man is with the\nrespiration and with the heart, because on these all vital motions\ndepend, not only in general but in every particular.{2}\n\n  {Footnote 1} The heart corresponds to the will, thus to the\n  affection which belongs to the love, while the respiration of\n  the lungs corresponds to the understanding, thus to the thought\n  (n. 3888). From this the \"heart\" in the Word signifies the will\n  and love (n. 7542, 9050, 10336). The \"soul\" signifies\n  understanding, faith, and truth; therefore \"from the soul and\n  from the heart\" signifies what is from the understanding,\n  faith, and truth, and what is from the will, love, and good (n.\n  2930, 9050). The correspondence of the heart and lungs with the\n  Greatest Man, or heaven (n. 3883-3895).\n\n  {Footnote 2} The beating of the heart and the respiration of\n  the lungs reign in the body throughout, and flow mutually into\n  every part (n. 3887, 3889, 3890).\n\n\n447. After the separation the spirit of man continues in the body for\na short time, but only until the heart's action has wholly ceased,\nwhich happens variously in accord with the diseased condition that\ncauses death, with some the motion of the heart continuing for some\ntime, with others not so long. As soon as this motion ceases the man\nis resuscitated; but this is done by the Lord alone. Resuscitation\nmeans the drawing forth of the spirit from the body, and its\nintroduction into the spiritual world; this is commonly called the\nresurrection. The spirit is not separated from the body until the\nmotion of the heart has ceased, for the reason that the heart\ncorresponds to the affection of love, which is the very life of man,\nfor it is from love that everyone has vital heat;{1} consequently as\nlong as this conjunction continues correspondence continues, and\nthereby the life of the spirit in the body.\n\n  {Footnote 1} Love is the being [esse] of the life of man (n.\n  5002). Love is spiritual heat, and therefore the very vital\n  itself of man (n. 1589, 2146, 3338, 4906, 7081-7086, 9954,\n  10740). Affection is a continuation of love (n. 3938).\n\n\n448. How this resuscitation is effected has both been told to me and\nshown to me in living experience. The actual experience was granted\nto me that I might have a complete knowledge of the process.\n\n\n449. As to the senses of the body I was brought into a state of\ninsensibility, thus nearly into the state of the dying; but with the\ninterior life and thought remaining unimpaired, in order that I might\nperceive and retain in the memory the things that happened to me, and\nthat happen to those that are resuscitated from the dead. I perceived\nthat the respiration of the body was almost wholly taken away; but\nthe interior respiration of the spirit went on in connection with a\nslight and tacit respiration of the body. Then at first a\ncommunication of the pulse of the heart with the celestial kingdom\nwas established, because that kingdom corresponds to the heart in\nman.{1} Angels from that kingdom were seen, some at a distance, and\ntwo sitting near my head. Thus all my own affection was taken away\nalthough thought and perception continued. [2] I was in this state\nfor some hours. Then the spirits that were around me withdrew,\nthinking that I was dead; and an aromatic odor like that of an\nembalmed body was perceived, for when the celestial angels are\npresent everything pertaining to the corpse is perceived as aromatic,\nand when spirits perceive this they cannot approach; and in this way\nevil spirits are kept away from man's spirit when he is being\nintroduced into eternal life. The angels seated at my head were\nsilent, merely sharing their thoughts with mine; and when their\nthoughts are received the angels know that the spirit of man is in a\nstate in which it can be drawn forth from the body. This sharing of\ntheir thoughts was effected by looking into my face, for in this way\nin heaven thoughts are shared. [3] As my thought and perception\ncontinued, that I might know and remember how resuscitation is\neffected, I perceived the angels first tried to ascertain what my\nthought was, whether it was like the thought of those who are dying,\nwhich is usually about eternal life; also that they wished to keep my\nmind in that thought. Afterwards I was told that the spirit of man is\nheld in its last thought when the body expires, until it returns to\nthe thoughts that are from its general or ruling affection in the\nworld. Especially was I permitted to see and feel that there was a\npulling and drawing forth, as it were, of the interiors of my mind,\nthus of my spirit, from the body; and I was told that this is from\nthe Lord, and that the resurrection is thus effected.\n\n  {Footnote 1} The heart corresponds to the Lord's celestial\n  kingdom, the lungs to His spiritual kingdom (n. 3635, 3886,\n  3887).\n\n\n450. The celestial angels who are with the one that is resuscitated\ndo not withdraw from him, because they love everyone; but when the\nspirit comes into such a state that he can no longer be affiliated\nwith celestial angels, he longs to get away from them. When this\ntakes place angels from the Lord's spiritual kingdom come, through\nwhom is given the use of light; for before this he saw nothing, but\nmerely thought. I was shown how this is done. The angels appeared to\nroll off, as it were, a coat from the left eye towards the bridge of\nthe nose, that the eye might be opened and be enabled to see. This is\nonly an appearance, but to the spirit it seemed to be really done.\nWhen the coat thus seems to have been rolled off there is a slight\nsense of light, but very dim, like what is seen through the eyelids\non first awakening from sleep. To me this dim light took on a\nheavenly hue, but I was told afterwards that the color varies. Then\nsomething is felt to be gently rolled off from the face, and when\nthis is done spiritual thought is awakened. This rolling off from the\nface is also an appearance, which represents the spirit's passing\nfrom natural thought into spiritual thought. The angels are extremely\ncareful that only such ideas as savor of love shall proceed from the\none resuscitated. They now tell him that he is a spirit. When he has\ncome into the enjoyment of light the spiritual angels render to the\nnew spirit every service he can possibly desire in that state; and\nteach him about the things of the other life so far as he can\ncomprehend them. But if he has no wish to be taught the spirit longs\nto get away from the company of the angels. Nevertheless, the angels\ndo not withdraw from him, but he separates himself from them; for the\nangels love everyone, and desire nothing so much as to render\nservice, to teach, and to lead into heaven; this constitutes their\nhighest delight. When the spirit has thus withdrawn he is received by\ngood spirits, and as long as he continues in their company everything\npossible is done for him. But if he had lived such a life in the\nworld as would prevent his enjoying the company of the good he longs\nto get away from the good, and this experience is repeated until he\ncomes into association with such as are in entire harmony with his\nlife in the world; and with such he finds his own life, and what is\nsurprising, he then leads a life like that which he led in the world.\n\n\n451. This opening state of man's life after death lasts only a few\ndays. How he is afterwards led from one state to another, and finally\neither into heaven or into hell, will be told in what follows. This,\ntoo, I have been permitted to learn by much experience.\n\n\n452. I have talked with some on the third day after their decease,\nwhen the process described above (n. 449, 450) had been completed,\nespecially with three whom I had known in the world, to whom I\nmentioned that arrangements were now being made for burying their\nbodies; I said, for burying them; on hearing which they were smitten\nwith a kind of surprise, saying that they were alive, and that the\nthing that had served them in the world was what was being buried.\nAfterwards they wondered greatly that they had not believed in such a\nlife after death while they lived in the body, and especially that\nscarcely any within the church so believed. Those that have not\nbelieved in the world in any life of the soul after the life of the\nbody are greatly ashamed when they find themselves to be alive. But\nthose that have confirmed themselves in that disbelief seek\naffiliation with their like, and are separated from those that have\nhad faith. Such are for the most part attached to some infernal\nsociety, because they have also denied the divine and have despised\nthe truths of the church; for so far as any one confirms himself\nagainst the eternal life of his soul he confirms himself also against\nwhatever pertains to heaven and the church.\n\n\n\n453. XLVII. MAN AFTER DEATH IS IN A COMPLETE HUMAN FORM\n\nIt has already been shown in several previous chapters that the form\nof the spirit of man is the human form, that is, that the spirit is a\nman even in form, especially where it is shown that every angel has a\ncomplete human form (n. 73-77) that in respect to his interiors every\nman is a spirit (n. 432-444); and that the angels in heaven are from\nthe human race (n. 311-317). [2] This can be seen still more clearly\nfrom the fact that it is by virtue of his spirit, and not by virtue\nof his body that man is a man, and that the bodily form is added to\nthe spirit in accordance with the spirit's form, and not the reverse,\nfor it is in accordance with its own form that the spirit is clothed\nwith a body. Consequently the spirit of man acts into every part of\nthe body, even the minutest, insomuch that if any part is not\nactuated by the spirit, or the spirit is not active in it, it does\nnot live. Any one can see that this is true from this fact alone,\nthat thought and will actuate all things and each thing of the body\nwith such entire command that everything concurs, and any thing that\ndoes not concur is not a part of the body, but is cast out as\nsomething without life; and thought and will belong, not to the body,\nbut to the spirit of man. [3] A spirit that has been loosed from the\nbody or the spirit in another man, is not visible in the human form\nto man, because the body's organ of sight, or its eye, so far as it\nsees in the world, is a material organ, and what is material can see\nonly what is material, while what is spiritual sees what is\nspiritual. When, therefore, the material part of the eye becomes\ndarkened and is deprived of its cooperation with the spiritual, the\neye sees spirits in their own form, which is the human form, not only\nthe spirits that are in the spiritual world, but also the spirit of\nanother man while it is yet in its body.\n\n\n454. The form of the spirit is the human form because man is created\nin respect to his spirit in the form of heaven, for all things of\nheaven and of the order of heaven are brought together in the things\nthat constitute the mind of man;{1} and from this comes his capacity\nto receive intelligence and wisdom. Whether you say the capacity to\nreceive intelligence and wisdom or the capacity to receive heaven it\nis the same thing, as can be seen from what has been shown about the\nlight and heat of heaven (n. 126-140); the form of heaven (n.\n200-212); the wisdom of angels (n. 265-275); and in the chapter that\nthe form of heaven as a whole and in part reflects a single man (n.\n59-77); and this by virtue of the Divine Human of the Lord, which is\nthe source of heaven and its form (n. 78-86).\n\n  {Footnote 1} Man is the being into whom are brought together\n  all things of Divine order, and by creation he is Divine order\n  in form (n. 4219, 4222, 4223, 4523, 4524, 5114, 6013, 6057,\n  6605, 6626, 9706, 10156, 10472). So far as a man lives in\n  accordance with Divine order he is seen in the other life as a\n  man, complete and beautiful (n. 4839, 6605, 6626).\n\n\n455. That which has now been said can be understood by the rational\nman, for he can see it from the connection of causes and from truths\nin their order; but it is not understood by a man who is not\nrational, and for several reasons, the chief of which is that he has\nno desire to understand it because it is opposed to the falsities\nthat he has made his truths; and he that is unwilling to understand\nfor this reason has closed to his rational faculty the way to heaven,\nalthough that way can still be opened whenever the will's resistance\nceases (see above, n. 424). That man is able to understand truths and\nbe rational whenever he so wishes has been made clear to me by much\nexperience. Evil spirits that have become irrational in the world by\nrejecting the Divine and the truths of the church, and confirming\nthemselves against them, have frequently been turned by Divine power\ntowards those who were in the light of truth, and they then\ncomprehended all things as the angels did, and acknowledged them to\nbe true, and also that they comprehended them all. But the moment\nthese spirits relapsed into themselves, and turned back to the love\nof their will, they had no comprehension of truths and affirmed the\nopposite. [2] I have also heard certain dwellers in hell saying that\nthey knew and perceived that which they did to be evil and that which\nthey thought to be false; but that they were unable to resist the\ndelight of their love, that is, their will, and that it is their will\nthat drives their thought to see evil as good and falsity as truth.\nEvidently, then, those that are in falsity from evil have the ability\nto understand and be rational, but have no wish to; and they have no\nwish to for the reason that they have loved falsities more than\ntruths, because these agree with the evils in which they are. To love\nand to will is the same thing, for what a man wills he loves, and\nwhat he loves he wills. [3] Because the state of men is such that\nthey are able to understand truths if they wish to, I have been\npermitted to confirm spiritual truths, which are truths of heaven and\nthe church, even by reasonings, and this in order that the falsities\nby which the rational mind in many has been closed up may be\ndispersed by reasonings, and thus the eye may perhaps in some degree\nbe opened; for to confirm spiritual goods by reasonings is permitted\nto all that are in truths. Who could ever understand the Word from\nthe sense of its letter, unless he saw from an enlightened reason the\ntruths it contains? Is not this the source of so many heresies from\nthe same Word?{1}\n\n  {Footnote 1} The truths of doctrine of the church derived from\n  the Word must be the starting-point, and these must first be\n  acknowledged, and afterwards it is permissible to consult\n  knowledges (n. 6047). Thus it is permissible for those that are\n  in an affirmative state towards the truths of faith to confirm\n  them rationally by knowledges, but it is not permissible for\n  those who are in a negative state (n. 2568, 2588, 4760, 6047).\n  It is in accordance with Divine order to enter rationally from\n  spiritual truths into knowledges, which are natural truths, but\n  not to enter from the latter into the former, because spiritual\n  influx into natural things is possible, but not natural or\n  physical influx into spiritual things (n. 3219, 5119, 5259,\n  5427, 5428, 5478, 6322, 9109, 9110).\n\n\n456. That the spirit of man, when it has been loosed from the body,\nis still a man and in a like form, has been proved to me by the daily\nexperience of many years; for I have seen such and have listened to\nthem a thousand times, and have talked with them about this fact,\nthat men in the world do not believe them to be men, and that those\nthat do believe this are regarded by the learned as simple. Spirits\nare grieved at heart that such ignorance still continues in the\nworld, and above all within the church. [2] But this belief they said\nhad emanated chiefly from the learned, who had thought about the soul\nfrom ideas derived from bodily sense; and from such ideas the only\nconception they formed of the soul was as being mere thought; and\nwhen this is regarded apart from any subject as its containant and\nsource it is merely a fleeting breath of pure ether that must needs\nbe dissipated when the body dies. But as the church believes from the\nWord in the immortality of the soul they are compelled to ascribe to\nit something vital, such as pertains to thought, but they deny to it\nany thing of sense, such as man possesses, until it has again been\njoined to the body. On this opinion the doctrine in regard to the\nresurrection is based, with the belief that the soul and body will be\njoined again at the time of the final judgment. For this reason when\nany one thinks about the soul in accordance with this doctrine and\nthese conjectures, he has no conception that it is a spirit, and in a\nhuman form. And still further, scarcely any one at this day knows\nwhat the spiritual is, and still less that spiritual beings, as all\nspirits and angels are, have any human form. [3] Consequently, nearly\nall that go from this world are greatly surprised to find that they\nare alive, and are as much men as before, that they see, hear, and\nspeak, and that their body enjoys the sense of touch as before, with\nno difference whatever (see above, n. 74). And when they cease to be\nastonished at themselves they are astonished that the church should\nknow nothing about this state of men after death, thus nothing about\nheaven or hell, when in fact all that have ever lived in the world\nare in the other life and live as men. And as they wondered also why\nthis had not been disclosed to man by visions, being an essential of\nthe faith of the church, they were told from heaven that although\nthis might have been done, since nothing is easier when it is the\nLord's good pleasure, yet those that have confirmed themselves in the\nopposite falsities would not believe even if they themselves should\nbehold it; also that there is danger in confirming any thing by\nvisions when men are in falsities, for they would then first believe\nand afterwards deny, and thus would profane the truth itself, since\nto believe and afterwards deny is to profane; and those who profane\ntruths are cast down into the lowest and most grievous of all the\nhells.{1} [4] This danger is what is meant by the Lord's words:\n\nHe hath blinded their eyes and hardened their hearts lest they should\nsee with their eyes, and understand with their heart, and should turn\nand I should heal them (John 12:40).\n\nAnd that those that are in falsities would not believe [even if\nvisions were given] is meant by these words:\n\nAbraham said to the rich man in hell, They have Moses and the\nProphets, let them hear them. But he said, Nay, father Abraham, but\nif one came to them from the dead they would be converted. But\nAbraham said to him, If they hear not Moses and the Prophets, neither\nwill they believe though one should rise from the dead (Luke\n16:29-31).\n\n  {Footnote 1} Profanation is the mixing of good and evil and of\n  truth and falsity in man (n. 6348). Only those can profane\n  truth and good, or the holy things of the Word and the church,\n  who first acknowledge them, and still more who live according\n  to them, and who afterwards recede from the belief and reject\n  it, and live for themselves and the world (n. 593, 1008, 1010,\n  1059, 3398, 3399, 3898, 4289, 4601, 10284, 10287). If man after\n  repentance of heart relapses to former evils he profanes, and\n  his latter state is then worse than his former (n. 8394). Those\n  that have not acknowledged holy things, still less those that\n  have no knowledge of them, cannot profane them (n. 1008, 1010,\n  1059, 9188, 10284). The heathen who are out of the church and\n  do not have the Word cannot profane it (n. 1327, 1328, 2051,\n  2284). On this account interior truths were not disclosed to\n  the Jews, for if they had been disclosed and acknowledged that\n  people would have profaned them (n. 3398, 4289, 6963). The lot\n  of profaners in the other life is the worst of all, because not\n  only the good and truth they have acknowledged, but also their\n  evil and falsity remain, and as these cling together, the life\n  is rent asunder (n. 571, 582, 6348). Consequently most careful\n  provision is made by the Lord to prevent profanation (n. 2426,\n  10287).\n\n\n457. When the spirit of man first enters the world of spirits, which\ntakes place shortly after his resuscitation, as described above, his\nface and his tone of voice resemble those he had in the world,\nbecause he is then in the state of his exteriors, and his interiors\nare not as yet uncovered. This is man's first state after death. But\nsubsequently his face is changed, and becomes entirely different,\nresembling his ruling affection or ruling love, in conformity with\nwhich the interiors of his mind had been while he was in the world\nand his spirit while it was in the body. For the face of a man's\nspirit differs greatly from the face of his body. The face of his\nbody is from his parents, but the face of his spirit is from his\naffection, and is an image of it. When the life of the spirit in the\nbody is ended, and its exteriors are laid aside and its interiors\ndisclosed, it comes into this affection. This is man's second state.\nI have seen some that have recently arrived from the world, and have\nrecognized them from their face and speech; but seeing them\nafterwards I did not recognize them. Those that had been in good\naffections appeared with beautiful faces; but those that had been in\nevil affections with misshapen faces; for man's spirit, viewed in\nitself, is nothing but his affection; and the face is its outward\nform. Another reason why faces are changed is that in the other life\nno one is permitted to counterfeit affections that are not his own,\nand thus assume looks that are contrary to his love. All in the other\nlife are brought into such a state as to speak as they think, and to\nmanifest in their looks and gestures the inclinations of their will.\nAnd because of this the faces of all become forms and images of their\naffections; and in consequence all that have known each other in the\nworld know each other in the world of spirits, but not in heaven nor\nin hell (as has been said above, n. 427).{1}\n\n  {Footnote 1} The face is so formed as to correspond with the\n  interiors (n. 4791-4805, 5695). The correspondence of the face\n  and its expressions with the affections of the mind (n. 1568,\n  2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306).\n  With the angels of heaven the face makes one with the interiors\n  that belong to the mind (n. 4796-4799, 5695, 8250). Therefore\n  in the Word the face signifies the interiors that belong to the\n  mind, that is, to the affection and thought (n. 1999, 2434,\n  3527, 4066, 4796, 5102, 9306, 9546). In what manner the influx\n  from the brain into the face has been changed in process of\n  time and with it the face itself as regards its correspondence\n  with the interiors (n. 4326, 8250).\n\n\n458. The faces of hypocrites are changed more slowly than those of\nothers, because by practice they had formed a habit of so managing\ntheir interiors as to imitate good affections; consequently for a\nlong time they appear not unbeautiful. But as that which they had\nassumed is gradually put off, and the interiors of the mind are\nbrought into accord with the form of their affections, they become\nafter awhile more misshapen than others. Hypocrites are such as have\nbeen accustomed to talk like angels, but interiorly have acknowledged\nnature alone and not the Divine, and have therefore denied what\npertains to heaven and the church.\n\n\n459. It should be known that everyone's human form after death is the\nmore beautiful in proportion as he has more interiorly loved Divine\ntruths and lived according to them; for everyone's interiors are\nopened and formed in accordance with his love and life; therefore the\nmore interior the affection is the more like heaven it is, and in\nconsequence the more beautiful the face is. This is why the angels in\nthe inmost heaven are the most beautiful, for they are forms of\ncelestial love. But those that have loved Divine truths more\nexteriorly, and thus have lived in accordance with them in a more\nexternal way, are less beautiful; for exterior affections only shine\nforth from their faces; and through these no interior heavenly love\nshines, consequently nothing of the form of heaven as it is in\nitself. There is seen in the faces of such something comparatively\nobscure, not vivified by any thing of interior life shining through\nit. In a word, all perfection increases toward interiors and\ndecreases toward exteriors, and as perfection increases and decreases\nso does beauty. I have seen angelic faces of the third heaven of such\nradiance that no painter with all his art could possibly give any\nsuch light to his colors as to equal a thousandth part of the\nbrightness and life that shone forth from their countenances. But the\nfaces of the angels of the lowest heaven may in some measure be\nequalled.\n\n\n460. In conclusion I will mention a certain arcanum hitherto unknown\nto any one, namely, that every good and truth that goes forth from\nthe Lord and makes heaven is in the human form; and this not only as\na whole and in what is greatest, but also in every part and what is\nleast; also that this form affects everyone who receives good and\ntruth from the Lord, and causes everyone who is in heaven to be in\nthe human form in accordance with his reception of good and truth. It\nis in consequence of this that heaven is like itself in general and\nin particular, and that the human form is the form of the whole, of\nevery society, and of every angel (as has been shown in the four\nchapters from n. 59 to 86); to which let it be added that it is the\nform of the least things of thought derived from heavenly love with\nthe angels. No man, however, can easily comprehend this arcanum; but\nit is clearly comprehended by the angels, because they are in the\nlight of heaven.\n\n\n\n461. XLVIII. AFTER DEATH MAN IS POSSESSED OF EVERY SENSE, AND OF ALL\nTHE MEMORY, THOUGHT, AND AFFECTION, THAT HE HAD IN THE WORLD, LEAVING\nNOTHING BEHIND EXCEPT HIS EARTHLY BODY.\n\nIt has been proved to me by manifold experience that when man passes\nfrom the natural world into the spiritual, as he does when he dies,\nhe carries with him all his possessions, that is, everything that\nbelongs to him as a man, except his earthly body. For when man enters\nthe spiritual world or the life after death, he is in a body as he\nwas in the world, with no apparent difference, since he neither sees\nnor feels any difference. But his body is then spiritual, and thus\nseparated or purified from all that is earthly; and when what is\nspiritual touches or sees what is spiritual, it is just the same as\nwhen what is natural touches or sees what is natural. So when a man\nhas become a spirit he does not know otherwise than that he is in the\nsame body that he had in the world and thus does not know that he has\ndied. [2] Moreover, a man's spirit enjoys every sense, both outer and\ninner, that he enjoyed in the world; he sees as before, he hears and\nspeaks as before, smells and tastes, and when touched, he feels the\ntouch as before; he also longs, desires, craves, thinks, reflects, is\nstirred, loves, wills, as before; and one who takes delight in\nstudies, reads and writes as before. In a word, when a man passes\nfrom one life into the other, or from one world into the other, it is\nlike passing from one place into another, carrying with him all\nthings that he had possessed in himself as a man; so that by death,\nwhich is only the death of the earthly body, man cannot be said to\nhave lost anything really his own. [3] Furthermore, he carries with\nhim his natural memory, retaining everything that he has heard, seen,\nread, learned, or thought, in the world from earliest infancy even to\nthe end of life; although the natural objects that are contained in\nthe memory, since they cannot be reproduced in the spiritual world,\nare quiescent, just as they are when one is not thinking of them.\nNevertheless, they are reproduced when the Lord so wills. But more\nwill be said presently about this memory and its state after death. A\nsensual man finds it impossible to believe that such is the state of\nman after death, because he cannot comprehend it; for a sensual man\nmust needs think naturally even about spiritual things; therefore,\nany thing that does not appeal to his senses, that is, that he does\nnot see with his bodily eyes and touch with his hands (as is said of\nThomas, John 20:25, 27, 29) he denies the existence of. (What the\nsensual man is may be seen above, n. 267 and notes.)\n\n\n462. [a.] And yet there is a great difference between man's life in\nthe spiritual world and his life in the natural world, in regard both\nto his outer senses and their affections and his inner senses and\ntheir affections. Those that are in heaven have more exquisite\nsenses, that is, a keener sight and hearing, and also think more\nwisely than when they were in the world; for they see in the light of\nheaven, which surpasses by many degrees the light of the world (see\nabove, n. 126); and they hear by means of a spiritual atmosphere,\nwhich likewise surpasses by many degrees the earthly atmosphere (n.\n235). This difference in respect to the outward senses is like the\ndifference between clear sunshine and dark cloudiness in the world,\nor between noonday light and evening shade. For the light of heaven,\nsince it is Divine truth, enables the eyes of angels to perceive and\ndistinguish most minute things. [2] Moreover, their outer sight\ncorresponds to their inner sight or understanding; for with angels\none sight so flows into the other as to act as one with it; and this\ngives them their great keenness of vision. In like manner, their\nhearing corresponds to their perception, which pertains both to the\nunderstanding and to the will, and in consequence they perceive in\nthe tone and words of one speaking the most minute things of his\naffection and thought; in the tone what pertains to his affection,\nand in the words what pertains to his thought (see above,\nn. 234-245). But the rest of the senses with the angels are less\nexquisite than the senses of seeing and hearing, for the reason that\nseeing and hearing serve their intelligence and wisdom, and the rest\ndo not; and if the other senses were equally exquisite they would\ndetract from the light and joy of their wisdom, and would let in the\ndelight of pleasures pertaining to various appetites and to the body;\nand so far as these prevail they obscure and weaken the\nunderstanding. This takes place in the world, where men become gross\nand stupid in regard to spiritual truths so far as they indulge the\nsense of taste and yield to the allurements of the sense of touch.\n[3] From what has already been said and shown in the chapter on the\nwisdom of the angels of heaven (n. 265-275), it can be seen that the\ninner senses also of the angels of heaven, which pertain to their\nthought and affection, are more exquisite and perfect than the senses\nthey had in the world. But as regards the state of those that are in\nhell as compared with the state of those in the world there is also a\ngreat difference, for as great as is the perfection and excellence of\nthe outer and inner senses of the angels in heaven, with those who\nare in hell the imperfection is equally great. But the state of these\nwill be treated of hereafter.\n\n\n462. [b.] That when a man leaves the world he takes with him all his\nmemory has been shown to me in many ways, and many of the things I\nhave seen and heard are worthy of mention, some of which I will\nrelate in order. There were some who denied their crimes and\nvillainies which they had perpetrated in the world; and in\nconsequence, that they might not be believed innocent, all their\ndeeds were disclosed and reviewed from their memory in order, from\ntheir earliest to their latest years; these were chiefly adulteries\nand whoredoms. [2] There were some who had deceived others by wicked\narts and had committed thefts. The deceits and thefts of these were\nalso enumerated in detail, many of which were known to scarcely any\nin the world except themselves. These deeds they confessed, because\nthey were plainly set forth, with every thought, intention, pleasure,\nand fear which occupied their minds at the time. [3] There were\nothers who had accepted bribes, and had rendered venal judgments, who\nwere similarly explored from their memory and from it everything they\nhad done from the beginning to the end of their office was reviewed.\nEvery detail in regard to what and how much they had received, as\nwell as the time, and their state of mind and intention, were brought\nto their recollection and made visibly clear to the number of many\nhundreds. This was done with several and what is wonderful, in some\ncases their memorandum-books, in which they had recorded these\nthings, were opened and read before them page by page. [4] Others who\nhad enticed maidens to shame or had violated chastity were called to\na like judgment; and the details of their crimes were drawn forth\nfrom their memory and reviewed. The very faces of the maidens and\nwomen were also exhibited as if present, with the places, words and\nintentions, and this as suddenly as when a scene is presented to the\nsight, the exhibitions continuing sometimes for hours. [5] There was\none who had made light of slandering others; and I heard his slanders\nrecounted in order, and his defamations, with the very words, and the\npersons about whom and before whom they were uttered; all of which\nwere produced and presented to the very life, although while he lived\nin the world he had most carefully concealed everything. [6] There\nwas one who had deprived a relative of his inheritance under a\nfraudulent pretext; and he was in like manner convicted and judged;\nand what is wonderful, the letters and papers that passed between\nthem were read in my hearing, and it was said that not a word was\nlacking. [7] The same person shortly before his death had also\nsecretly poisoned his neighbor. This was disclosed in this way. He\nappeared to be digging a trench under his feet, from which a man came\nforth as out of a grave, and cried out to him, \"What have you done to\nme?\" Then everything was revealed, how the poisoner had talked with\nhim in a friendly manner, and had held out the cup, also what he\nthought beforehand, and what happened afterwards. When all this had\nbeen disclosed he was sentenced to hell. [8] In a word, to each evil\nspirit all his evils, villainies, robberies, artifices, and deceits\nare made clear, and are brought forth from his very memory, and his\nguilt is fully established; nor is there any possible room for\ndenial, because all the circumstances are exhibited together.\nMoreover, I have learned from a man's memory, when it was seen and\ninspected by angels, what his thoughts had been for a month, one day\nafter another, and this without mistake, the thoughts being recalled\njust as they arose from day to day. [9] From these examples it can be\nseen that man carries with him all of his memory, and that nothing\ncan be so concealed in the world as not to be disclosed after death,\nwhich is done in the presence of many, according to the Lord's words:\n\n     There is nothing concealed that shall not be uncovered,\n     and nothing secret that shall not be known; therefore what\n     ye have spoken in the dark shall be heard in the light and\n     what ye have spoken in the ear shall be proclaimed on the\n     housetops (Luke 12:2, 3).\n\n\n463. In disclosing his acts to a man after death, the angels to whom\nthe office of searching is assigned look into his face, and their\nsearch extends through the whole body, beginning with the fingers of\neach hand, and thus proceeding through the whole. As I wondered at\nthis the reason was given, namely, that as all things of the thought\nand will are inscribed on the brain, for their beginnings are there,\nso are they likewise inscribed on the whole body, since all things of\nthought and will extend from their beginnings into all things of the\nbody and there terminate as in their outmosts; and this is why the\nthings that are inscribed on the memory from the will and consequent\nthought are inscribed not only on the brain, but also upon the whole\nman, and there exist in order in accordance with the order of the\nparts of the body. It was thus made clear that man as a whole is such\nas he is in his will and its thought, even to the extent that an evil\nman is his own evil, and a good man his own good.{1} This shows what\nis meant by the book of man's life spoken of in the Word, namely,\nthat all things that he has done and all things that he has thought\nare inscribed on the whole man, and when they are called forth from\nthe memory they appear as if read in a book, and when the spirit is\nviewed in the light of heaven, they appear as in an image. To all\nthis I would add something remarkable in regard to the continuance of\nthe memory after death, by which I was assured that not only things\nin general but also the minutest particulars that have entered the\nmemory remain and are never obliterated. I saw books there containing\nwritings as in the world, and was told that they were from the memory\nof those who wrote, and that there was not a single word lacking in\nthem that was in a book written by the same person in the world; and\nthus all the minutest particulars might be drawn from one's memory,\neven those that he had forgotten in the world. And the reason was\ngiven, namely, that man has an external and an internal memory, an\nexternal memory belonging to his natural man, and an internal memory\nbelonging to his spiritual man; and that every least thing that a man\nhas thought, willed, spoken, done or even heard and seen, is\ninscribed on his internal or spiritual memory;{2} and that what is\nthere is never erased, since it is also inscribed on the spirit\nitself and on the members of its body, as has been said above; and\nthat the spirit is thus formed in accordance with the thoughts and\nacts of its will. I know that this sounds like a paradox, and is\ntherefore difficult to believe; but still it is true. Let no one\nbelieve, then, that there is any thing that a man has ever thought in\nhimself or done in secret that can be concealed after death; but let\nhim believe that all things and each single thing are then laid open\nas clear as day.\n\n  {Footnote 1} A good man, spirit, or angel, is his own good and\n  his own truth, that is, he is wholly such as his good and truth\n  are (n. 10298, 10367). This is because good is what makes the\n  will and truth the understanding; and the will and\n  understanding make everything of life in man, spirit, or angel\n  (n. 3332, 3623, 6065). It is the same thing to say that a man,\n  spirit, or angel is his own love (n. 6872, 10177, 10284).\n\n  {Footnote 2} Man has two memories an outer and an inner, or a\n  natural and a spiritual memory (n. 2469-2494). Man does not\n  know that he has an inner memory (n. 2470, 2471). How far the\n  inner memory surpasses the outer (n. 2473). The things\n  contained in the outer memory are in the light of the world,\n  but the things contained in the inner are in the light of\n  heaven (n. 5212). It is from the inner memory that man is able\n  to think and speak intellectually and rationally (n. 9394). All\n  things and each thing that a man has thought, spoken, and done,\n  and that he has seen and heard, are inscribed on the inner\n  memory (n. 2474, 7398). That memory is the book of his life (n.\n  2474, 9386, 9841, 10505). In the inner memory are the truths\n  that have been made truths of faith, and the goods that have\n  been made goods of love (n. 5212, 8067). Those things that have\n  become matters of habit and have come to be things of the life,\n  and have thus disappeared from the outer memory, are in the\n  inner memory (n. 9394, 9723, 9841). Spirits and angels speak\n  from the inner memory and consequently have a universal\n  language (n. 2472, 2476, 2490, 2493). The languages of the\n  world belong to the outer memory (n. 2472, 2476).\n\n\n464. Although the external or natural memory remains in man after\ndeath, the merely natural things in it are not reproduced in the\nother life, but only the spiritual things adjoined to the natural by\ncorrespondences; but when these are present to the sight they appear\nin exactly the same form as they had in the natural world; for all\nthings seen in the heavens have just the same appearance as in the\nworld, although in their essence they are not natural but spiritual\n(as may be seen in the chapter on Representatives and Appearances in\nHeaven, n. 170-176). [2] But the external or natural memory in\nrespect to the things in it that are derived from the material, and\nfrom time and space, and from other properties of nature, is not\nserviceable to the spirit in the way that it was serviceable to it in\nthe world, for whenever man thinks in the world from his external\nsensual, and not at the same time from his internal or intellectual\nsensual, he thinks naturally and not spiritually; but in the other\nlife when he is a spirit in the spiritual world he does not think\nnaturally but spiritually, and to think spiritually is to think\nintellectually or rationally. For this reason the external or natural\nmemory in respect to its material contents is then quiescent, and\nonly those things that man has imbibed in the world by means of\nmaterial things, and has made rational, come into use. The external\nmemory becomes quiescent in respect to material things because these\ncannot then be brought forth, since spirits and angels speak from\nthose affections and thoughts that are proper to their minds; and are\ntherefore unable to give expression to any thing that is not in\naccord with their affections and thoughts as can be seen in what is\nsaid about the speech of angels in heaven and their speech with man\n(n. 234-257). [3] Because of this man after death is rational, not in\nthe degree that he was skilled in languages and sciences in the\nworld, but in the degree in which he became rational by means of\nthese. I have talked with many who were believed in the world to be\nlearned because they were acquainted with ancient languages, such as\nthe Hebrew, Greek, and Latin, but had not cultivated their rational\nfaculty by what is written in those languages. Some of them were seen\nto be just as simple as those who knew nothing of those languages,\nand some even stupid, and yet they retained the conceit of being\nwiser than others. [4] I have talked with some who had believed in\nthe world that man is wise in the measure of the contents of his\nmemory, and who had stored up many things in their memory, speaking\nalmost solely from the memory, and therefore not from themselves but\nfrom others, and their rationality had not been at all perfected by\nmeans of the things in their memory. Some of these were stupid and\nsome sottish, not in the least comprehending whether a truth is true\nor not, and seizing upon all falsities that are passed off for truths\nby those who called themselves learned; for from themselves they are\nunable to see any thing, whether it be true or not, and consequently\nare unable to see any thing rationally when listening to others. [5]\nI have also talked with some who had written much in the world on\nscientific subjects of every kind, and had thereby acquired a\nworldwide reputation for learning. Some of these, indeed, had the\nability to reason about truths, whether they are true or not; and\nsome, when they had turned to those who were in the light of truth,\nhad some comprehension that truths are true, but still had no wish to\ncomprehend them, and therefore when they were in their own falsities,\nand thus in themselves, denied them. Some had no more wisdom than the\nunlearned common people. Thus each differed from the other according\nas he had cultivated his rational faculty by means of the knowledges\nhe had written about or collated. But those who were opposed to the\ntruths of the church, and who thought from mere knowledges and\nconfirmed themselves thereby in falsities, did not cultivate their\nrational faculty, but cultivated only an ability to reason, which in\nthe world is believed to be rationality. But this ability is wholly\ndifferent from rationality; it is an ability to prove any thing it\npleases, and from preconceived principles and from fallacies to see\nfalsities and not truths. Such persons can never be brought to\nacknowledge truths, since truths cannot be seen from falsities; but\nfalsities may be seen from truths. [6] The rational faculty of man is\nlike a garden or shrubbery, or like fresh ground; the memory is the\nsoil, truths known and knowledges are the seeds, the light and heat\nof heaven cause them to grow; without light and heat there is no\ngermination; so is it with the mind when the light of heaven, which\nis Divine truth, and the heat of heaven, which is Divine love, are\nnot admitted; rationality is solely from these. It is a great grief\nto the angels that learned men for the most part ascribe all things\nto nature, and have thereby so closed up the interiors of their minds\nas to be unable to see any thing of truth from the light of truth,\nwhich is the light of heaven. In consequence of this such in the\nother life are deprived of their ability to reason that they may not\ndisseminate falsities among the simple good and lead them astray; and\nare sent away into desert places.\n\n\n465. A certain spirit was indignant because he was unable to remember\nmany things that he knew in the life of the body, grieving over the\nlost pleasure which he had so much enjoyed, but he was told that he\nhad lost nothing at all, that he still knew each and everything that\nhe had known, although in the world where he now was no one was\npermitted to call forth such things from the memory, and that he\nought to be satisfied that he could now think and speak much better\nand more perfectly than before, and that his rational was not now\nimmersed as before in gross, obscure, material and corporeal things,\nwhich are of no use in the kingdom into which he had now come; also\nthat he now possessed everything conducive to the uses of eternal\nlife, and that this is the only way of becoming blessed and happy;\nand therefore it is the part of ignorance to believe that in this\nkingdom intelligence perishes with the removal or quiescence of the\nmaterial things in the memory; for the real fact is that so far as\nthe mind can be withdrawn from things of sense pertaining to the\nexternal man or the body, so far it is elevated to things spiritual\nand heavenly.\n\n\n466. What these two memories are is sometimes presented to view in\nthe other life in forms not elsewhere seen; for many things which in\nman take the form of ideas are there presented as objects of sight.\nThe external memory there presents the appearance of a callus, the\ninternal the appearance of a medullary substance like that in the\nhuman brain; and from this what they are can be known. With those\nthat have devoted themselves in the life of the body to the\ncultivation of the memory alone, and have not cultivated their\nrational faculty, the callosity appears hard and streaked within as\nwith tendons. With those that have filled the memory with falsities\nit appears hairy and rough, because of the confused mass of things in\nit. With those that have cultivated the memory with the love of self\nand the world as an end it appears glued together and ossified. With\nthose that have wished to penetrate into Divine arcana by means of\nlearning, especially of a philosophical kind, with an unwillingness\nto believe until convinced by such proofs, the memory appears like a\ndark substance, of such a nature as to absorb the rays of light and\nturn them into darkness. With those that have practiced deceit and\nhypocrisy it appears hard and bony like ebony, which reflects the\nrays of light. But with those that have been in the good of love and\nthe truths of faith there is no such callous appearance, because\ntheir inner memory transmits the rays of light into the outer; and in\nits objects or ideas as in their basis or their ground, the rays\nterminate and find delightful receptacles; for the outer memory is\nthe out most of order in which, when goods and truths are there, the\nspiritual and heavenly things are gently terminated and find their\nseat.\n\n\n467. Men living in the world who are in love to the Lord and charity\ntoward the neighbor have with them and in them angelic intelligence\nand wisdom, but it is then stored up in the inmosts of the inner\nmemory; and they are not at all conscious of it until they put off\ncorporeal things. Then the natural memory is laid asleep and they\nawake into their inner memory, and then gradually into angelic memory\nitself.\n\n\n468. How the rational faculty may be cultivated shall also be told in\na few words. The genuine rational faculty consists of truths and not\nof falsities; whatever consists of falsities is not rational. There\nare three kinds of truths, civil, moral, and spiritual. Civil truths\nrelate to matters of judgment and of government in kingdoms, and in\ngeneral to what is just and equitable in them. Moral truths pertain\nto the matters of everyone's life which have regard to companionships\nand social relations, in general to what is honest and right, and in\nparticular to virtues of every kind. But spiritual truths relate to\nmatters of heaven and of the church, and in general to the good of\nlove and the truth of faith. [2] In every man there are three degrees\nof life (see above, n. 267). The rational faculty is opened to the\nfirst degree by civil truths, to the second degree by moral truths,\nand to the third degree by spiritual truths. But it must be\nunderstood that the rational faculty that consists of these truths is\nnot formed and opened by man's knowing them, but by his living\naccording to them; and living according to them means loving them\nfrom spiritual affection; and to love truths from spiritual affection\nis to love what is just and equitable because it is just and\nequitable, what is honest and right because it is honest and right,\nand what is good and true because it is good and true; while living\naccording to them and loving them from the bodily affection is loving\nthem for the sake of self and for the sake of one's reputation, honor\nor gain. Consequently, so far as man loves these truths from a bodily\naffection he fails to become rational, for he loves, not them, but\nhimself; and the truths are made to serve him as servants serve their\nLord; and when truths become servants they do not enter the man and\nopen any degree of life in him, not even the first, but merely rest\nin the memory as knowledges under a material form, and there conjoin\nthemselves with the love of self, which is a bodily love. [3] All\nthis shows how man becomes rational, namely, that he becomes rational\nto the third degree by a spiritual love of the good and truth which\npertain to heaven and the church; he becomes rational to the second\ndegree by a love of what is honest and right; and to the first degree\nby a love of what is just and equitable. These two latter loves also\nbecome spiritual from a spiritual love of good and truth, because\nthat love flows into them and conjoins itself to them and forms in\nthem as it were its own semblance.\n\n\n469. Spirits and angels, equally with men, have a memory, whatever\nthey hear, see, think, will and do, remaining with them, and thereby\ntheir rational faculty is continually cultivated even to eternity.\nThus spirits and angels, equally with men, are perfected in\nintelligence and wisdom by means of knowledges of truth and good.\nThat spirits and angels have a memory I have been permitted to learn\nby much experience, having seen everything that they have thought and\ndone, both in public and in private, called forth from their memories\nwhen they were with other spirits; and I have seen those that were in\nsome truth from simple good imbued with knowledges, and thereby with\nintelligence, and afterwards raised up into heaven. But it must be\nunderstood that such are not imbued with knowledges and thereby with\nintelligence beyond the degree of affection for good and for truth\nthat they have attained to while in the world; for such and so much\nof affection as any spirit or angel had in the world remains with\nhim; and this affection is afterwards perfected by being filled out,\nwhich goes on to eternity. For everything is capable of being filled\nout to eternity, since everything is capable of infinite variation,\nthus of enrichment by various things, and consequently of\nmultiplication and fructification. To any thing good there is no\nlimit because it is from the Infinite. That spirits and angels are\nbeing perfected unceasingly in intelligence and wisdom by means of\nknowledges of truth and good may be seen above, in the chapters on\nthe wisdom of the angels of heaven (n. 265-275); on the heathen or\npeople outside the church in heaven (n. 318-328); and on little\nchildren in heaven (n. 329-345); and that this is done to that degree\nof affection for good and for truth in which they had been in the\nworld, and not beyond it, may be seen in n. 349.\n\n\n470. XLIX. MAN AFTER DEATH IS SUCH AS HIS LIFE HAD BEEN IN THE WORLD.\n\nEvery Christian knows from the Word that one's own life awaits him\nafter death; for it is there said in many passages that man will be\njudged and rewarded according to his deeds and works; and no one who\nthinks from good and from real truth can help seeing that he who\nlives well goes to heaven and that he who lives wickedly goes to\nhell. But the evil man is unwilling to believe that his state after\ndeath is according to his life in the world; he thinks, especially\nwhen he is sick, that heaven is granted to everyone out of pure\nmercy, whatever his life may have been, and that this is done in\naccordance with his faith, which he separates from life.\n\n\n471. That man will be judged and rewarded according to his deeds and\nworks is declared in many passages in the Word, some of which I will\nhere quote:\n\n     The Son of man shall come in the glory of His Father with\n     His angels and then He will render unto everyone according\n     to his works (Matt. 16:27).\n\n     Blessed are the dead that die in the Lord; yea, saith the\n     Spirit, that they may rest from their labors, for their\n     works follow them (Apoc. 14:13).\n\n     I will give to everyone according to his works (Apoc.\n     2:23).\n\n     I saw the dead, small and great, standing before God; and\n     the books were opened and the dead were judged out of the\n     things that were written in the books according to their\n     works. The sea gave up the dead that were in it, and death\n     and hell gave up those that were in them, and they were\n     judged everyone according to their works (Apoc. 20:12,\n     13).\n\n     Behold I come, and My reward is with Me, to give to\n     everyone according to his works (Apoc. 22:12).\n\n     Everyone that heareth My words and doeth them I will liken\n     to a prudent man; but everyone that heareth My words and\n     doeth them not is likened to a foolish man (Matt. 7:24,\n     26).\n\n     Not everyone that saith unto Me, Lord, Lord, shall enter\n     into the kingdom of the heavens; but he that doeth the\n     will of My Father who is in the heavens. Many will say\n     unto Me in that day, Lord, Lord, have we not prophesied in\n     Thy name, and through Thy name cast out demons, and in Thy\n     name done many mighty works? But then will I confess to\n     them, I know you not: depart from Me, ye workers of\n     iniquity (Matt. 7:21-23).\n\n     Then shall ye begin to say, We have eaten and drunk before\n     Thee; Thou hast taught in our streets. But He will say, I\n     tell you I know you not, ye workers of iniquity (Luke\n     13:25-27).\n\n     I will recompense them according to their work and\n     according to the doing of their hands (Jer. 25:14).\n\n     Jehovah, whose eyes are open upon all the ways of men, to\n     give to everyone according to his ways and according to\n     the fruit of his works (Jer. 32:19).\n\n     I will visit upon his ways and recompense to him his works\n     (Hosea 4:9).\n\n     Jehovah doeth with us according to our ways and according\n     to our works (Zech. 1:6).\n\nIn foretelling the last judgment the Lord recounts nothing but works,\nteaching that those that have done good works will enter into eternal\nlife, and those that have done evil works will enter into damnation,\nas in Matthew (25:32-46), and in many other passages that treat of\nthe salvation and condemnation of man. It is clear that works and\ndeeds constitute the outward life of man, and that the quality of his\ninward life is made evident in them.\n\n\n472. But by deeds and works, what they are inwardly is here meant,\nand not the way they outwardly appear; for everyone knows that every\ndeed and work goes forth from the man's will and thought; otherwise\nit would be nothing but a movement like that of an automaton or\nimage. Consequently, a deed or work viewed in itself is merely an\neffect that derives its soul and life from will and thought, even to\nthe extent that it is nothing but will and thought in effect, and\nthus is will and thought in outward form. From this it follows that a\ndeed or work is in quality such as are the will and thought that\nproduce it. If the thought and will are good the deeds and works are\ngood; but if the thought and will are evil the deeds and works are\nevil, although in outward form they appear alike. A thousand men may\nact alike, that is, may do like deeds, so alike in outward form as to\nbe almost undistinguishable, and yet each one regarded in itself be\ndifferent, because from an unlike will. [2] For example, when one\nacts honestly and justly with a companion, one person may do it for\nthe purpose of appearing to be honest and just out of regard to\nhimself and his own honor; another out of regard to the world and\ngain; a third out of regard to reward and merit; a fourth out of\nregard to friendship; a fifth from fear of the law and the loss of\nreputation or employment; a sixth that he may draw some one to his\nown side, even when he is in the wrong; a seventh that he may\ndeceive; and others from other motives. In all these instances\nalthough the deeds are good in appearance, since it is a good thing\nto act honestly and justly with a companion, they are nevertheless\nevil, because they are done, not out of regard to honesty and justice\nand for the love of these, but out of regard to love of self and the\nworld which are loved; and honesty and justice are made to serve that\nlove as servants serve a lord, whom the lord despises and dismisses\nwhen they fail to serve him. [3] In outward form those act in a like\nway who act honestly and justly with a companion because they love\nwhat is honest and just. Some of these act from the truth of faith or\nfrom obedience, because the Word so commands; some from the good of\nfaith or from conscience, because from a religious motive; some from\ngood of charity towards the neighbor because his good should be\nregarded; some from the good of love to the Lord because good should\nbe done for the sake of good, as also what is honest and just should\nbe done for the sake of honesty and justice; and this they love\nbecause it is from the Lord, and because the Divine that goes forth\nfrom the Lord is in it, and consequently regarded in its very essence\nit is Divine. The deeds or works of such are inwardly good, and\ntherefore are outwardly good also; for, as has been said above, deeds\nor works are precisely such in quality as the thought and will from\nwhich they proceed, and apart from thought and will they are not\ndeeds and works, but only inanimate movements. All this explains what\nis meant in the Word by works and deeds.\n\n\n473. As deeds and works are from the will and thought, so are they\nfrom the love and faith, consequently they are such as the love and\nfaith are; for it is the same thing whether you say one's love or his\nwill, and it is the same thing whether you say one's faith or his\nestablished thought; for that which a man loves he wills, and that\nwhich a man believes he thinks; and when a man loves what he believes\nhe also wills it and as far as possible does it. Everyone may know\nthat love and faith are within man's will and thought, and not\noutside of them, for love is what kindles the will, and the thought\nis what it enlightens in matters of faith; therefore only those that\nare able to think wisely are enlightened, and in the measure of their\nenlightenment they think what is true and will it, or what is the\nsame, they believe what is true and love it.{1}\n\n  {Footnote 1} As all things that exist according to order in the\n  universe have relation to good and truth, so in man all things\n  have relation to will and understanding (n. 803, 10122). For\n  the reason that the will is a recipient of good and the\n  understanding a recipient of truth (n. 3332, 3623, 5232, 6065,\n  6125, 7503, 9300, 9995). It amounts to the same whether you say\n  truth or faith, for faith belongs to truth and truth belongs to\n  faith; and it amounts to the same whether you say good or love\n  for love belongs to good and good belongs to love (n. 4353,\n  4997, 7179, 10122, 10367). From this it follows that the\n  understanding is a recipient of faith, and the will a recipient\n  of love (n. 7179, 10122, 10367). And since the understanding of\n  man is capable of receiving faith in God and the will is\n  capable of receiving love to God, man is capable of being\n  conjoined with God in faith and love, and he that is capable of\n  being conjoined with God in love and faith can never die (n.\n  4525, 6323, 9231).\n\n\n474. But it must be understood that it is the will that makes the\nman, while thought makes the man only so far as it goes forth from\nthe will; and deeds and works go forth from both; or what is the\nsame, it is love that makes the man, and faith only so far as it goes\nforth from love; and deeds or works go forth from both. Consequently,\nthe will or love is the man himself, for whatever goes forth belongs\nto that from which it goes forth. To go forth is to be brought forth\nand presented in suitable form for being perceived and seen.{1} All\nthis makes clear what faith is when separated from love, namely, that\nit is no faith, but mere knowledge, which has no spiritual life in\nit; likewise what a deed or work is apart from love, namely, that it\nis not a deed or work of life, but a deed or work of death, which\npossesses an appearance of life from an evil love and a belief in\nwhat is false. This appearance of life is what is called spiritual\ndeath.\n\n  {Footnote 1} The will of man is the very being [esse] of his\n  life, because it is the receptacle of love or good, and the\n  understanding is the outgo [existere] of life therefrom,\n  because it is the receptacle of faith or truth (n. 3619, 5002,\n  9282). Thus the life of the will is the chief life of man, and\n  the life of the understanding proceeds therefrom (n. 585, 590,\n  3619, 7342, 8885, 9282, 10076, 10109, 10110). In the same way\n  as light proceeds from fire or flame (n. 6032, 6314). From this\n  it follows that man is man by virtue of his will and his\n  understanding therefrom (n. 8911, 9069, 9071, 10076, 10109,\n  10110). Every man is loved and esteemed by others in accordance\n  with the good of his will and of his understanding therefrom,\n  for he that wills well and understands well is loved and\n  esteemed; and he that understands well and does not will well\n  is set aside and despised (n. 8911, 10076). After death man\n  continues to be such as his will is, and his understanding\n  therefrom (n, 9069, 9071, 9386, 10153). Consequently after\n  death man continues to be such as his love is, and his faith\n  therefrom; and whatever belongs to his faith and not also to\n  his love then vanishes, because it is not in the man, thus not\n  of the man (n. 553, 2364, 10153).\n\n\n475. Again, it must be understood that in deeds or works the whole\nman is exhibited, and that his will and thought or his love and\nfaith, which are his interiors, are not complete until they exist in\ndeeds or works, which are his exteriors, for these are the outmosts\nin which the will and thought terminate, and without such\nterminations they are interminate, and have as yet no existence, that\nis, are not yet in the man. To think and to will without doing, when\nthere is opportunity, is like a flame enclosed in a vessel and goes\nout; also like seed cast upon the sand, which fails to grow, and so\nperishes with its power of germination. But to think and will and\nfrom that to do is like a flame that gives heat and light all around,\nor like a seed in the ground that grows up into a tree or flower and\ncontinues to live. Everyone can know that willing and not doing, when\nthere is opportunity, is not willing; also that loving and not doing\ngood, when there is opportunity, is not loving, but mere thought that\none wills and loves; and this is thought separate, which vanishes and\nis dissipated. Love and will constitute the soul itself of a deed or\nwork, and give form to its body in the honest and just things that\nthe man does. This is the sole source of man's spiritual body, or the\nbody of his spirit; that is, it is formed solely out of the things\nthat the man does from his love or will (see above, n. 463). In a\nword, all things of man and his spirit are contained in his deeds or\nworks.{1}\n\n  {Footnote 1} Interior things flow in successively into exterior\n  things even down to the extreme or outmost, and there they come\n  forth and have permanent existence (n. 634, 6451, 6465, 9215,\n  9216). They not only flow in, but in the outmost they form the\n  simultaneous, in what order (n. 5897, 6451, 8603, 10099).\n  Thereby all interior things are held together in connection,\n  and have permanent existence (n. 9828). Deeds or works are the\n  outmosts which contain the interiors (n. 10331). Therefore\n  being recompensed and judged according to deeds and works is\n  being recompensed and judged in accordance with all things of\n  one's love and faith, or of his will and thought because these\n  are the interiors contained in deeds and works (n. 3147, 3934,\n  6073, 8911, 10331, 10332).\n\n\n476. All this makes clear what the life is that awaits man after\ndeath, namely, that it is his love and his faith therefrom, not only\nin potency, but also in act; thus that it is his deeds or works,\nbecause in these all things of man's love and faith are contained.\n\n\n477. It is man's ruling love that awaits him after death, and this is\nin no way changed to eternity. Everyone has many loves; but they are\nall related to his ruling love, and make one with it or together\ncompose it. All things of the will that are in harmony with the\nruling love are called loves, because they are loved. These loves are\nboth inner and outer; some directly connected and some mediately;\nsome nearer and some more remote; they are subservient in various\nways. Taken together they constitute a kingdom, as it were, such\nbeing the order in which they are arranged in man, although man knows\nnothing what ever about that arrangement. And yet something of it is\nmade manifest to him in the other life, for the spread of his thought\nand affection there is in accordance with the arrangement of his\nloves, his thought and affection extending into heavenly societies\nwhen the ruling love is made up of the loves of heaven, but into\ninfernal societies when it is made up of the loves of hell. That all\nthe thought and affection of spirits and of angels has extension into\nsocieties may be seen above, in the chapters on the wisdom of the\nangels of heaven, and on the form of heaven which determines\naffiliations and communications there.\n\n\n478. But what has been said thus far appeals only to the thought of\nthe rational man. That it may also be presented to the perception\nderived from the senses, I will add some experiences by which it may\nbe illustrated and confirmed. First, Man after death is his own love\nor his own will. Second, Man continues to eternity such as his will\nor ruling love is. Third, The man who has heavenly and spiritual love\ngoes to heaven, while the man who has corporeal and worldly love, and\nno heavenly and spiritual love, goes to hell. Fourth, Unless faith is\nfrom heavenly love it does not endure in man. Fifth, Love in act,\nthat is, the life of man, is what endures.\n\n\n479. (i) Man after death is his own love or his own will. This has\nbeen proved to me by manifold experience. The entire heaven is\ndivided into societies according to differences of good of love; and\nevery spirit who is taken up into heaven and becomes an angel is\ntaken to the society where his love is; and when he arrives there he\nis, as it were, at home, and in the house where he was born; this the\nangel perceives, and is affiliated with those there that are like\nhimself. When he goes away to another place he feels constantly a\nkind of resistance, and a longing to return to his like, thus to his\nruling love. Thus are affiliations brought about in heaven; and in a\nlike manner in hell, where all are affiliated in accordance with\nloves that are the opposites of heavenly loves. It has been shown\nabove (n. 41-50 and 200-212) that both heaven and hell are composed\nof societies, and that they are all distinguished according to\ndifferences of love. [2] That man after death is his own love might\nalso be seen from the fact that whatever does not make one with his\nruling love is then separated and as it were taken away from him.\nFrom one who is good everything discordant or inharmonious is\nseparated and as it were taken away, and he is thus let into his own\nlove. It is the same with an evil spirit, with the difference that\nfrom the evil truths are taken away, and from the good falsities are\ntaken away, and this goes on until each becomes his own love. This is\neffected when the man-spirit is brought into the third state, which\nwill be described hereafter. When this has been done he turns his\nface constantly to his own love, and this he has continually before\nhis eyes, in whatever direction he turns (see above, n. 123, 124).\n[3] All spirits, provided they are kept in their ruling love, can be\nled wherever one pleases, and are incapable of resistance, however\nclearly they may see that this is being done, and however much they\nmay think that they will resist. They have often been permitted to\ntry whether they could do anything contrary to their ruling love, but\nin vain. Their love is like a bond or a rope tied around them, by\nwhich they may be led and from which they cannot loose themselves. It\nis the same with men in the world who are also led by their love, or\nare led by others by means of their love; but this is more the case\nwhen they have become spirits, because they are not then permitted to\nmake a display of any other love, or to counterfeit what is not their\nown. [4] All interaction in the other life proves that the spirit of\nman is his ruling love, for so far any one is acting or speaking in\naccord with the love of another, to the same extent is the other\nplainly present, with full, joyous, and lively countenance; but when\none is speaking or acting contrary to another's love, to that extent\nthe other's countenance begins to be changed, to be obscured and\nundiscernible, until at length he wholly disappears as if he had not\nbeen there. I have often wondered how this could be, for nothing of\nthe kind can occur in the world; but I have been told that it is the\nsame with the spirit in man, which when it turns itself away from\nanother ceases to be within his view. [5] Another proof that a spirit\nis his ruling love is that every spirit seizes and appropriates all\nthings that are in harmony with his love, and rejects and repudiates\nall that are not. Everyone's love is like a spongy or porous wood,\nwhich imbibes such fluids as promote its growth, and repels others.\nIt is also like animals of every kind, which know their proper food\nand seek the things that agree with their nature, and avoid what\ndisagrees; for every love wishes to be nourished on what belongs to\nit, evil love by falsities and good love by truths. I have sometimes\nbeen permitted to see certain simple good spirits desiring to\ninstruct the evil in truths and goods; but when the instruction was\noffered them they fled far away, and when they came to their own they\nseized with great pleasure upon the falsities that were in agreement\nwith their love. I have also seen good spirits talking together about\ntruths, and the good who were present listened eagerly to the\nconversation, but the evil who were present paid no attention to it,\nas if they did not hear it. In the world of spirits ways are seen,\nsome leading to heaven, some to hell, and each to some particular\nsociety. Good spirits go only in the ways that lead to heaven, and to\nthe society there that is in the good of their love; and do not see\nthe ways that lead elsewhere; while evil spirits go only in the ways\nthat lead to hell, and to the society there that is in the evil of\ntheir love; and do not see the ways that lead elsewhere; or if they\nsee them have no wish to enter them. In the spiritual world these\nways are real appearances, which correspond to truths or falsities;\nand this is why ways have this signification in the Word.{1} By this\nevidence from experience what has previously been affirmed on the\nground of reason is made more certain, namely, that every man after\ndeath is his own love and his own will. It is said one's own will\nbecause everyone's will is his love.\n\n  {Footnote 1} A \"way,\" a \"path,\" a \"road,\" a \"street,\" and a\n  \"broad street,\" signify truths leading to good, or falsities\n  leading to evil (n. 627, 2333, 10422). \"To sweep [or prepare] a\n  way\" means to prepare for the reception of truths (n. 3142).\n  \"To make known the way\" means, in respect to the Lord, to\n  instruct in truths that lead to good (n. 10565).\n\n\n480. (ii) Man after death continues to eternity such as his will or\nruling love is. This, too, has been confirmed by abundant experience.\nI have been permitted to talk with some who lived two thousand years\nago, and whose lives are described in history, and thus known; and I\nfound that they continued to be just the same as they were described,\nthat is, in respect to the love out of which and according to which\ntheir lives were formed. There were others known to history, that had\nlived seventeen centuries ago, others that had lived four centuries\nago, and three, and so on, with whom I was permitted to talk; and I\nfound that the same affection still ruled in them, with no other\ndifference than that the delights of their love were turned into such\nthings as correspond. The angels declare that the life of the ruling\nlove is never changed in any one even to eternity, since everyone is\nhis love; consequently to change that love in a spirit is to take\naway or extinguish his life; and for the reason that man after death\nis no longer capable of being reformed by instruction, as in the\nworld, because the outmost plane, which consists of natural\nknowledges and affections, is then quiescent and not being spiritual\ncannot be opened (see above, n. 464); and upon that plane the\ninteriors pertaining to the mind and disposition rest as a house\nrests on its foundation; and on this account such as the life of\none's love had been in the world such he continues to be to eternity.\nThe angels are greatly surprised that man does not know that everyone\nis such as his ruling love is, and that many believe that they may be\nsaved by mercy apart from means, or by faith alone, whatever their\nlife may be; also that they do not know that Divine mercy works by\nmeans, and that it consists in man's being led by the Lord, both in\nthe world and afterwards to eternity, and that those who do not live\nin evils are led by the Divine mercy; and finally that faith is\naffection for truth going forth from heavenly love, which is from the\nLord.\n\n\n481. (iii) The man who has heavenly and spiritual love goes to\nheaven; while the man who has corporeal and worldly love and no\nheavenly and spiritual love goes to hell. This has been made evident\nto me from all whom I have seen taken up into heaven or cast into\nhell. The life of those taken up into heaven had been derived from a\nheavenly and spiritual love, while the life of those cast into hell\nhad been derived from a corporeal and worldly love. Heavenly love\nconsists in loving what is good, honest, and just, because it is\ngood, honest and just, and in doing this from love; and those that\nhave this love have a life of goodness, honesty, and justice, which\nis the heavenly life. Those that love what is good, honest, and just,\nfor its own sake, and who do this or live it, love the Lord above all\nthings, because this is from Him; they also love the neighbor,\nbecause this is the neighbor who is to be loved.{1} But corporeal\nlove is loving what is good, honest, and just, not for its own sake\nbut for the sake of self, because reputation, honor, and gain can\nthus be acquired. Such, in what is good, honest, and just, do not\nlook to the Lord and to the neighbor, but to self and the world, and\nfind delight in fraud; and the goodness, honesty and justice that\nspring forth from fraud are evil, dishonesty, and injustice, and\nthese are what are loved by such in their practice of goodness,\nhonesty, and justice. [2] As the life of everyone is determined by\nthese different kinds of love, as soon as men after death enter the\nworld of spirits they are examined to discover their quality, and are\njoined to those that are in a like love; those that are in heavenly\nlove to those that are in heaven, and those that are in corporeal\nlove to those that are in hell; and after they have passed through\nthe first and second state they are so separated as to no longer see\nor know each other; for each one becomes his own love, both in\nrespect to his interiors pertaining to his mind, and in respect to\nhis exteriors pertaining to his face, body, and speech; for everyone\nbecomes an image of his own love, even in externals. Those that are\ncorporeal loves appear gross, dusky, black and misshapen; while those\nthat are heavenly loves appear fresh, bright, fair and beautiful.\nAlso in their minds and thoughts they are wholly unlike, those that\nare heavenly loves being intelligent and wise, while those that are\ncorporeal loves are stupid and as it were silly. [3] When it is\ngranted to behold the interiors and exteriors of thought and\naffection of those that are in heavenly love, their interiors appear\nlike light, and some like a flamy light, while their exteriors appear\nin various beautiful colors like rainbows. But the interiors of those\nthat are in corporeal love appear as if black, because they are\nclosed up; and the interiors of some who were interiorly in malignant\ndeceit appear like a dusky fire. But their exteriors appear of a\ndirty color, and disagreeable to the sight. (The interiors and\nexteriors of the mind and disposition are made visible in the\nspiritual world whenever the Lord pleases.) [4] Those that are in\ncorporeal love see nothing in the light of heaven; to them the light\nof heaven is thick darkness; but the light of hell, which is like\nlight from burning coals, is to them as clear light. Moreover, in the\nlight of heaven their inward sight is so darkened that they become\ninsane; consequently they shun that light and hide themselves in dens\nand caverns, more or less deeply in accordance with the falsities in\nthem derived from their evils. On the other hand those who are in\nheavenly love, the more interiorly and deeply they enter into the\nlight of heaven, see all things more clearly and all things appear\nmore beautiful to them, and they perceive truths more intelligently\nand wisely. [5] Again, it is impossible for those who are in\ncorporeal love to live at all in the heat of heaven, for the heat of\nheaven is heavenly love; but they can live in the heat of hell, which\nis the love of raging against others that do not favor them. The\ndelights of that love are contempt of others, enmity, hatred and\nrevenge; and when they are in these delights they are in their life,\nand have no idea what it is to do good to others from good itself and\nfor the sake of good itself, knowing only what it is to do good from\nevil and for the sake of evil. [6] Those who are in corporeal love\nare unable to breathe in heaven. When any evil spirit is brought into\nheaven he draws his breath like one struggling in a contest; while\nthose that are in heavenly love have a freer respiration and a fuller\nlife the more interiorly they are in heaven. All this shows that\nheaven with man is heavenly and spiritual love, because on that love\nall things of heaven are inscribed; also that hell in man is\ncorporeal and worldly love apart from heavenly and spiritual love,\nbecause on such loves all things of hell are inscribed. Evidently,\nthen, he whose love is heavenly and spiritual enters heaven, and he\nwhose love is corporeal and worldly apart from heavenly and spiritual\nlove enters hell.\n\n  {Footnote 1} In the highest sense, the Lord is the neighbor,\n  because He is to be loved above all things; but loving the Lord\n  is loving what is from Him, because He Himself is in everything\n  that is from Him, thus it is loving what is good and true (n.\n  2425, 3419, 6706, 6711, 6819, 6823, 8123). Loving what is good\n  and true which is from the Lord is living in accordance with\n  good and truth, and this is loving the Lord (n. 10143, 10153,\n  10310, 10336, 10578, 10645). Every man and every society, also\n  one's country and the church, and in a universal sense the\n  Lord's kingdom, are the neighbor, and doing good to these from\n  a love of good in accord with their state is loving the\n  neighbor; that is, their good that should be consulted is the\n  neighbor (n. 6818-6824, 8123). Moral good also, which is\n  honesty, and civil good, which is justice, are the neighbor;\n  and to act honestly and justly from the love of honesty and\n  justice is loving the neighbor (n. 2915, 4730, 8120-8123). Thus\n  charity towards the neighbor extends to all things of the life\n  of man, and loving the neighbor is doing what is good and just,\n  and acting honestly from the heart, in every function and in\n  every work (n. 2417, 8121, 8124). The doctrine in the Ancient\n  Church was the doctrine of charity, and from that they had\n  wisdom (n. 2385, 2417, 3419, 3420, 4844, 6628).\n\n\n482. (iv) Unless faith is from heavenly love it does not endure in\nman. This has been made clear to me by so much experience that if\neverything I have seen and heard respecting it were collected, it\nwould fill a volume. This I can testify, that those who are in\ncorporeal and worldly love apart from heavenly and spiritual love\nhave no faith whatever, and are incapable of having any; they have\nnothing but knowledge or a persuasion that a thing is true because it\nserves their love. Some of those who claimed that they had faith were\nbrought to those who had faith, and when they communicated with them\nthey perceived that they had no faith at all; and afterwards they\nconfessed that merely believing what is true and believing the Word\nis not faith, but that faith is loving truth from heavenly love, and\nwilling and doing it from interior affection. Moreover, they were\nshown that their persuasion which they called faith was merely like\nthe light of winter, in which light, because it has no heat in it,\nall things on the earth are bound up in frost, become torpid, and lie\nburied under the snow. As soon, therefore, as the light of persuasive\nfaith in them is touched by the rays of the light of heaven it is not\nonly extinguished but is turned into a dense darkness, in which no\none can see himself; and at the same time their interiors are so\nobscured that they can understand nothing at all, and at length\nbecome insane from falsities. Consequently with such, all the truths\nthat they have known from the Word and from the doctrine of the\nchurch, and have called the truths of their faith, are taken away;\nand they imbibe in their place every falsity that is in accord with\nthe evil of their life. For they are all let down into their loves\nand into the falsities agreeing with them; and they then hate and\nabhor and therefore reject truths, because they are repugnant to the\nfalsities of evil in which they are. From all my experience in what\npertains to heaven and hell I can bear witness that all those who\nfrom their doctrine have professed faith alone, and whose life has\nbeen evil, are in hell. I have seen many thousands of them cast down\nto hell. (Respecting these see the treatise on The Last Judgment and\nthe Destruction of Babylon.)\n\n\n483. (v) Love in act, that is, the life of man, is what endures. This\nfollows as a conclusion from what has just been shown from\nexperience, and from what has been said about deeds and works. Love\nin act is work and deed.\n\n\n484. It must be understood that all works and deeds pertain to moral\nand civil life, and therefore have regard to what is honest and\nright, and what is just and equitable, what is honest and right\npertaining to moral life, and what is just and equitable to civil\nlife. The love from which deeds are done is either heavenly or\ninfernal. Works and deeds of moral and civil life, when they are done\nfrom heavenly love, are heavenly; for what is done from heavenly love\nis done from the Lord, and everything done from the Lord is good. But\nthe deeds and works of moral and civil life when done from infernal\nlove are infernal; for what is done from this love, which is the love\nof self and of the world, is done from man himself, and everything\nthat is done from man himself is in itself evil; for man regarded in\nhimself, that is, in regard to what is his own, is nothing but\nevil.{1}\n\n  {Footnote 1} Man's own consists in loving himself more than\n  God, and the world more than heaven, and in making nothing of\n  his neighbor in comparison with himself, thus it consists in\n  the love of self and of the world (n. 694, 731, 4317). Man is\n  born into this own, and it is dense evil (n. 210, 215, 731,\n  874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550,\n  10283, 10284, 10286, 10732). From what is man's own not only\n  every evil but also every falsity is derived (n. 1047, 10283,\n  10284, 10286). The evils that are from what is man's own are\n  contempt for others, enmity, hatred, revenge, cruelty, deceit\n  (n. 6667, 7370, 7373, 7374, 9348, 10038, 10742). So far as what\n  is man's own rules, the good of love and the truth of faith are\n  either rejected or suffocated or perverted (n. 2041, 7491,\n  7492, 7643, 8487, 10455, 10742). What is man's own is hell in\n  him (n. 694, 8480). The good that man does from what is his own\n  is not good, but in itself is evil (n. 8480).\n\n\n485. L. THE DELIGHTS OF EVERY ONE'S LIFE ARE CHANGED AFTER DEATH INTO\nTHINGS THAT CORRESPOND.\n\nIt has been shown in the preceding chapter that the ruling affection\nor dominant love in everyone continues to eternity. It shall now be\nexplained how the delights of that affection or love are changed into\nthings that correspond. Being changed into corresponding things means\ninto things spiritual that correspond to the natural. That they are\nchanged into things spiritual can be seen from this, that so long as\nman is in his earthly body he is in the natural world, but when he\nleaves that body he enters the spiritual world and is clothed with a\nspiritual body. It has already been shown that angels, and men after\ndeath, are in a complete human form, and that the bodies with which\nthey are clothed are spiritual bodies (n. 73-77 and 453-460); also\nwhat the correspondence is of spiritual things with natural (n.\n87-115).\n\n\n486. All the delights that a man has are the delights of his ruling\nlove, for he feels nothing to be delightful except what he loves,\nthus especially that which he loves above all things. It means the\nsame whether you say the ruling love or that which is loved above all\nthings. These delights are various. In general, there are as many as\nthere are ruling loves; consequently as many as there are men,\nspirits, and angels; for no one's ruling love is in every respect\nlike that of another. For this reason no one has a face exactly like\nthat of any other; for each one's face is an image of his mind; and\nin the spiritual world it is an image of his ruling love. In\nparticular, everyone's delights are of infinite variety. It is\nimpossible for any one delight to be exactly like another, or the\nsame as another, either those that follow one after another or those\nthat exist together at the same time, no one ever being the same as\nanother. Nevertheless, the particular delights in everyone have\nreference to his one love, which is his ruling love, for they compose\nit and thus make one with it. Likewise all delights in general have\nreference to one universally ruling love, which in heaven is love to\nthe Lord, and in hell is the love of self.\n\n\n487. Only from a knowledge of correspondences can it be known what\nspiritual delights everyone's natural delights are changed into after\ndeath, and what kind of delights they are. In general, this knowledge\nteaches that nothing natural can exist without something spiritual\ncorresponding to it. In particular it teaches what it is that\ncorresponds, and what kind of a thing it is. Therefore, any one that\nhas this knowledge can ascertain and know what his own state after\ndeath will be, if he only knows what his love is, and what its\nrelation is to the universally ruling loves spoken of above, to which\nall loves have relation. But it is impossible for those who are in\nthe love of self to know what their ruling love is, because they love\nwhat is their own, and call their evils goods; and the falsities that\nthey incline to and by which they confirm their evils they call\ntruths. And yet if they were willing they might know it from others\nwho are wise, and who see what they themselves do not see. This\nhowever, is impossible with those who are so enticed by the love of\nself that they spurn all teaching of the wise. [2] On the other hand,\nthose who are in heavenly love accept instruction, and as soon as\nthey are brought into the evils into which they were born, they see\nthem from truths, for truths make evils manifest. From truth which is\nfrom good any one can see evil and its falsity; but from evil none\ncan see what is good and true; and for the reason that falsities of\nevil are darkness and correspond to darkness; consequently those that\nare in falsities from evil are like the blind, not seeing the things\nthat are in light, but shunning them instead like birds of night.{1}\nBut as truths from good are light, and correspond to light (see\nabove, n. 126-134), so those that are in truths from good have sight\nand open eyes, and discern the things that pertain to light and\nshade. [3] This, too, has been proved to me by experience. The angels\nin heaven both see and perceive the evils and falsities that\nsometimes arise in themselves, also the evils and falsities in\nspirits in the world of spirits that are connected with the hells,\nalthough the spirits themselves are unable to see their own evils and\nfalsities. Such spirits have no comprehension of the good of heavenly\nlove, of conscience, of honesty and justice, except such as is done\nfor the sake of self; neither what it is to be led by the Lord. They\nsay that such things do not exist, and thus are of no account. All\nthis has been said to the intent that man may examine himself and may\nrecognize his love by his delights; and thus so far as he can make it\nout from a knowledge of correspondences may know the state of his\nlife after death.\n\n  {Footnote 1} From correspondence \"darkness\" in the Word\n  signifies falsities, and \"thick darkness\" the falsities of evil\n  (n. 1839, 1860, 7688, 7711). To the evil the light of heaven is\n  thick darkness (n. 1861, 6832, 8197). Those that are in the\n  hells are said to be in darkness because they are in falsities\n  of evil; of such (n. 3340, 4418, 4531). In the Word \"the blind\"\n  signify those that are in falsities and are not willing to be\n  taught (n. 2383, 6990).\n\n\n488. How the delights of everyone's life are changed after death into\nthings that correspond can be known from a knowledge of\ncorrespondences; but as that knowledge is not as yet generally known\nI will try to throw some light on the subject by certain examples\nfrom experience. All who are in evil and who have established\nthemselves in falsities in opposition to the truths of the church,\nespecially those that have rejected the Word, flee from the light of\nheaven and take refuge in caves that appear at their openings to be\ndensely dark, also in clefts of rocks, and there they hide\nthemselves; and this because they have loved falsities and hated\ntruths; for such caves and clefts of rocks,{1} well as darkness,\ncorrespond to falsities, as light corresponds to truths. It is their\ndelight to dwell in such places, and undelightful to dwell in the\nopen country. [2] Those that have taken delight in insidious and\nsecret plots and in treacherous machinations do the same thing. They\nare also in such caves; and they frequent rooms so dark that they are\neven unable to see one another; and they whisper together in the ears\nin corners. Into this is the delight of their love changed. Those\nthat have devoted themselves to the sciences with no other end than\nto acquire a reputation for learning, and have not cultivated their\nrational faculty by their learning, but have taken delight in the\nthings of memory from a pride in such things, love sandy places,\nwhich they choose in preference to fields and gardens, because sandy\nplaces correspond to such studies. [3] Those that are skilled in the\ndoctrines of their own and other churches, but have not applied their\nknowledge to life, choose for themselves rocky places, and dwell\namong heaps of stones, shunning cultivated places because they\ndislike them. Those that have ascribed all things to nature, as well\nas those that have ascribed all things to their own prudence, and by\nvarious arts have raised themselves to honors and have acquired\nwealth, in the other life devote themselves to the study of magic\narts, which are abuses of Divine order, and find in these the chief\ndelight of life. [4] Those that have adapted Divine truths to their\nown loves, and thereby have falsified them, love urinous things\nbecause these correspond to the delights of such loves.{2} Those that\nhave been sordidly avaricious dwell in cells, and love swinish filth\nand such stenches as are exhaled from undigested food in the stomach.\n[5] Those that have spent their life in mere pleasures and have lived\ndelicately and indulged their palate and stomach, loving such things\nas the highest good that life affords, love in the other life\nexcrementitious things and privies, in which they find their delight,\nfor the reason that such pleasures are spiritual filth. Places that\nare clean and free from filth they shun, finding them undelightful.\n[6] Those that have taken delight in adulteries pass their time in\nbrothels, where all things are vile and filthy; these they love, and\nchaste homes they shun, falling into a swoon as soon as they enter\nthem. Nothing is more delightful to them than to break up marriages.\nThose that have cherished a spirit of revenge, and have thereby\ncontracted a savage and cruel nature, love cadaverous substances, and\nare in hells of that nature; and so on.\n\n  {Footnote 1} In the word a \"hole\" or \"the cleft of a rock\"\n  signifies obscurity and falsity of faith (n. 10582). Because a\n  \"rock\" signifies faith from the Lord (n. 8581, 10580); and a\n  \"stone\" the truth of faith (n. 114, 643, 1298, 3720, 6426,\n  8609, 10376).\n\n  {Footnote 2} The defilements of truth correspond to urine (n.\n  5390).\n\n\n489. But the delights of life of those that have lived in the world\nin heavenly love are changed into such corresponding things as exist\nin the heavens, which spring from the sun of heaven and its light,\nthat light presenting to view such things as have what is Divine\ninwardly concealed in them. The things that appear in that light\naffect the interiors of the minds of the angels, and at the same time\nthe exteriors pertaining to their bodies; and as the Divine light,\nwhich is Divine truth going forth from the Lord, flows into their\nminds opened by heavenly love, it presents outwardly such things as\ncorrespond to the delights of their love. It has already been shown,\nin the chapter on representatives and appearances in heaven (n.\n170-176), and in the chapter on the wisdom of the angels (n.\n265-275), that the things that appear to the sight in the heavens\ncorrespond to the interiors of angels, or to the things pertaining to\ntheir faith and love and thus to their intelligence and wisdom. [2]\nHaving already begun to establish this point by examples from\nexperience, to make clearer what has been previously said on the\nground of causes of things I will state briefly some particulars\nrespecting the heavenly delightful things into which the natural\ndelights of those that have lived in heavenly love in the world are\nchanged. Those that have loved Divine truths and the Word from an\ninterior affection, or from an affection for truth itself, dwell in\nthe other life in light, in elevated places that appear like\nmountains, where they are continually in the light of heaven. They do\nnot know what darkness is, like that of night in the world; they live\nalso in a vernal temperature; there are presented to their view\nfields filled with grain and vine-yards; in their houses everything\nglows as if from precious stones; and looking through the windows is\nlike looking through pure crystal. Such are the delights of their\nvision; but these same things are interiorly delightful because of\ntheir being correspondences of Divine heavenly things, for the truths\nfrom the Word which they have loved correspond to fields of grain,\nvineyards, precious stones, windows, and crystals.{1} [3] Those that\nhave applied the doctrinals of the church which are from the Word\nimmediately to life, are in the inmost heaven, and surpass all others\nin their delights of wisdom. In every object they see what is Divine;\nthe objects they see indeed with their eyes; but the corresponding\nDivine things flow in immediately into their minds and fill them with\na blessedness that affects all their sensations. Thus before their\neyes all things seem to laugh, to play, and to live (see above,\nn. 270). [4] Those that have loved knowledges and have thereby\ncultivated their rational faculty and acquired intelligence, and at\nthe same time have acknowledged the Divine-these in the other life\nhave their pleasure in knowledges, and their rational delight changed\ninto spiritual delight, which is delight in knowing good and truth.\nThey dwell in gardens where flower beds and grass plots are seen\nbeautifully arranged, with rows of trees round about, and arbors and\nwalks, the trees and flowers changing from day to day. The entire\nview imparts delight to their minds in a general way, and the\nvariations in detail continually renew the delight; and as everything\nthere corresponds to something Divine, and they are skilled in the\nknowledge of correspondences, they are constantly filled with new\nknowledges, and by these their spiritual rational faculty is\nperfected. Their delights are such because gardens, flower beds,\ngrass plots, and trees correspond to sciences, knowledges, and the\nresulting intelligence.{2} [5] Those that have ascribed all things to\nthe Divine, regarding nature as relatively dead and merely\nsubservient to things spiritual, and have confirmed themselves in\nthis view, are in heavenly light; and all things that appear before\ntheir eyes are made by that light transparent, and in their\ntransparency exhibit innumerable variegations of light, which their\ninternal sight takes in as it were directly, and from this they\nperceive interior delights. The things seen within their houses are\nas if made of diamonds, with similar variegations of light. The walls\nof their houses, as already said, are like crystal, and thus also\ntransparent; and in them seemingly flowing forms representative of\nheavenly things are seen also with unceasing variety, and this\nbecause such transparency corresponds to the understanding when it\nhas been enlightened by the Lord and when the shadows that arise from\na belief in and love for natural things have been removed. With\nreference to such things and infinite others, it is said by those\nthat have been in heaven that they have seen what eye has never seen;\nand from a perception of Divine things communicated to them by those\nwho are there, that they have heard what ear has never heard. [6]\nThose that have not acted in secret ways, but have been willing to\nhave all that they have thought made known so far as civil life would\npermit, because their thoughts have all been in accord with what is\nhonest and just from the Divine-these in heaven have faces full of\nlight; and in that light every least affection and thought is seen in\nthe face as in its form, and in their speech and actions they are\nlike images of their affections. Such, therefore, are more loved than\nothers. While they are speaking the face becomes a little obscured;\nbut as soon as they have spoken, the things they have said become\nplainly manifest all at once in the face. And as all the objects that\nexist round about them correspond to their interiors, these assume\nsuch an appearance that others can clearly perceive what they\nrepresent and signify. Spirits that have found delight in clandestine\nacts, when they see such at a distance flee from them, and appear to\nthemselves to creep away from them like serpents. [7] Those that have\nregarded adulteries as abominable, and have lived in a chaste love of\nmarriage, are more than all others in the order and form of heaven,\nand therefore in all beauty, and continue unceasingly in the flower\nof youth. The delights of their love are ineffable, and increase to\neternity; for all the delights and joys of heaven flow into that\nlove, because that love descends from the conjunction of the Lord\nwith heaven and with the church, and in general from the conjunction\nof good and truth, which conjunction is heaven itself in general, and\nwith each angel in particular (see above, n. 366-386). What their\noutward delights are it is impossible to describe in human words.\nThese are only a few of the things that have been told me about the\ncorrespondences of the delights of those that are in heavenly love.\n\n  {Footnote 1} In the Word a \"field of corn\" signifies a state of\n  the reception and growth of truth from good (n. 9294).\n  \"Standing corn\" signifies truth in conception (n. 9146),\n  \"Vineyards\" signify the spiritual church and the truths of that\n  church (n. 1069, 9139). \"Precious stones\" signify the truths of\n  heaven and of the church transparent from good (n. 114, 9863,\n  9865, 9868, 9873, 9905). A \"window\" signifies the intellectual\n  faculty which pertains to the internal sight (n. 655, 658,\n  3391).\n\n  {Footnote 2} A \"garden,\" a \"grove,\" and a \"park,\" signify\n  intelligence (n. 100, 108, 3220). This is why the ancients\n  celebrated holy worship in groves (n. 2722, 4552). \"Flowers\"\n  and \"flower beds\" signify truths learned and knowledges (n.\n  9553). \"Herbs,\" \"grasses,\" and \"grass plots\" signify truths\n  learned (n. 7571). \"Trees\" signify perception and knowledges\n  (n. 103, 2163, 2682, 2722, 2972, 7692).\n\n\n490. All this makes evident that everyone's delights are changed\nafter death into their correspondences, while the love itself\ncontinues to eternity. This is true of marriage love, of the love of\njustice, honesty, goodness and truth, the love of sciences and of\nknowledges, the love of intelligence and wisdom, and the rest. From\nthese loves delights flow like streams from their fountain; and these\ncontinue; but when raised from natural to spiritual delights they are\nexalted to a higher degree.\n\n\n\n491. LI. THE FIRST STATE OF MAN AFTER DEATH.\n\nThere are three states that man passes through after death before he\nenters either heaven or hell. The first state is the state of his\nexteriors, the second state the state of his interiors, and the third\nhis state of preparation. These states man passes through in the\nworld of spirits. There are some, however, that do not pass through\nthem; but immediately after death are either taken up into heaven or\ncast into hell. Those that are immediately taken up into heaven are\nthose that have been regenerated in the world and thereby prepared\nfor heaven. Those that have been so regenerated and prepared that\nthey need simply to cast off natural impurities with the body are at\nonce taken up by the angels into heaven. I have seen them so taken up\nsoon after the hour of death. On the other hand, those that have been\ninwardly wicked while maintaining an outward appearance of goodness,\nand have thus filled up the measure of their wickedness by artifices,\nusing goodness as a means of deceiving-these are at once cast into\nhell. I have seen some such cast into hell immediately after death,\none of the most deceitful with his head downward and feet upward, and\nothers in other ways. There are some that immediately after death are\ncast into caverns and are thus separated from those that are in the\nworld of spirits, and are taken out from these and put back again by\nturns. They are such as have dealt wickedly with the neighbor under\ncivil pretences. But all these are few in comparison with those that\nare retained in the world of spirits, and are there prepared in\naccordance with Divine order for heaven or for hell.\n\n\n492. In regard to the first state, which is the state of the\nexteriors, it is that which man comes into immediately after death.\nEvery man, as regards his spirit, has exteriors and interiors. The\nexteriors of the spirit are the means by which it adapts the man's\nbody in the world, especially the face, speech, and movements, to\nfellowship with others; while the interiors of the spirit are what\nbelong to its own will and consequent thought; and these are rarely\nmanifested in face, speech, and movement. For man is accustomed from\nchildhood to maintain a semblance of friendship, benevolence, and\nsincerity, and to conceal the thoughts of his own will, thereby\nliving from habit a moral and civil life in externals, whatever he\nmay be internally. As a result of this habit man scarcely knows what\nhis interiors are, and gives little thought to them.\n\n\n493. The first state of man after death resembles his state in the\nworld, for he is then likewise in externals, having a like face, like\nspeech, and a like disposition, thus a like moral and civil life; and\nin consequence he is made aware that he is not still in the world\nonly by giving attention to what he encounters, and from his having\nbeen told by the angels when he was resuscitated that he had become a\nspirit(n. 450). Thus is one life continued into the other, and death\nis merely transition.\n\n\n494. The state of man's spirit that immediately follows his life in\nthe world being such, he is then recognized by his friends and by\nthose he had known in the world; for this is something that spirits\nperceive not only from one's face and speech but also from the sphere\nof his life when they draw near. Whenever any one in the other life\nthinks about another he brings his face before him in thought, and at\nthe same time many things of his life; and when he does this the\nother becomes present, as if he had been sent for or called. This is\nso in the spiritual world because thoughts there are shared, and\nthere is no such space there as in the natural world (see above,\nn. 191-199). So all, as soon as they enter the other life, are\nrecognized by their friends, their relatives, and those in any way\nknown to them; and they talk with one another, and afterward\nassociate in accordance with their friendships in the world. I have\noften heard that those that have come from the world were rejoiced at\nseeing their friends again, and that their friends in turn were\nrejoiced that they had come. Very commonly husband and wife come\ntogether and congratulate each other, and continue together, and this\nfor a longer or shorter time according to their delight in living\ntogether in the world. But if they had not been united by a true\nmarriage love, which is a conjunction of minds by heavenly love,\nafter remaining together for a while they separate. Or if their minds\nhad been discordant and were inwardly adverse, they break forth into\nopen enmity, and sometimes into combat; nevertheless they are not\nseparated until they enter the second state, which will be treated of\npresently.\n\n\n495. As the life of spirits recently from the world is not unlike\ntheir life in the natural world and as they know nothing about their\nstate of life after death and nothing about heaven and hell except\nwhat they have learned from the sense of the letter of the Word and\npreaching from it, they are at first surprised to find themselves in\na body and in every sense that they had in the world, and seeing like\nthings; and they become eager to know what heaven is, what hell is,\nand where they are. Therefore their friends tell them about the\nconditions of eternal life, and take them about to various places and\ninto various companies, and sometimes into cities, and into gardens\nand parks, showing them chiefly such magnificent things as delight\nthe externals in which they are. They are then brought in turn into\nthose notions about the state of their soul after death, and about\nheaven and hell, that they had entertained in the life of the body,\neven until they feel indignant at their total ignorance of such\nthings, and at the ignorance of the church also. Nearly all are\nanxious to know whether they will get to heaven. Most of them believe\nthat they will, because of their having lived in the world a moral\nand civil life, never considering that the bad and the good live a\nlike life outwardly, alike doing good to others, attending public\nworship, hearing sermons, and praying; and wholly ignorant that\nexternal deeds and external acts of worship are of no avail, but only\nthe internals from which the externals proceed. There is hardly one\nout of thousands who knows what internals are, and that it is in them\nthat man must find heaven and the church. Still less is it known that\noutward acts are such as the intentions and thoughts are, and the\nlove and faith in these from which they spring. And even when taught\nthey fail to comprehend that thinking and willing are of any avail,\nbut only speaking and acting. Such for the most part are those that\ngo at this day from the Christian world into the other life.\n\n\n496. Such, however, are explored by good spirits to discover what\nthey are, and this in various ways; since in this the first state the\nevil equally with the good utter truths and do good acts, and for the\nreason mentioned above, that like the good they have lived morally in\noutward respects, since they have lived under governments, and\nsubject to laws, and have thereby acquired a reputation for justice\nand honesty, and have gained favor, and thus been raised to honors,\nand have acquired wealth. But evil spirits are distinguished from\ngood spirits chiefly by this, that the evil give eager attention to\nwhatever is said about external things, and but little attention to\nwhat is said about internal things, which are the truths and goods of\nthe church and of heaven. These they listen to, but not with\nattention and joy. The two classes are also distinguished by their\nturning repeatedly in specific directions, and following, when left\nto themselves, the paths that lead in those directions. From such\nturning to certain quarters and going in certain ways it is known by\nwhat love they are led.\n\n\n497. All spirits that arrive from the world are connected with some\nsociety in heaven or some society in hell, and yet only as regards\ntheir interiors; and so long as they are in exteriors their interiors\nare manifested to no one, for externals cover and conceal internals,\nespecially in the case of those who are in interior evil. But\nafterwards, when they come into the second state, their evils become\nmanifest, because their interiors are then opened and their exteriors\nlaid asleep.\n\n\n498. This first state of man after death continues with some for\ndays, with some for months, and with some for a year; but seldom with\nany one beyond a year; for a shorter or longer time with each one\naccording to the agreement or disagreement of his interiors with his\nexteriors. For with everyone the exteriors and interior must make one\nand correspond. In the spiritual world no one is permitted to think\nand will in one way and speak and act in another. Everyone there must\nbe an image of his own affection or his own love, and therefore such\nas he is inwardly such he must be outwardly; and for this reason a\nspirit's exteriors are first disclosed and reduced to order that they\nmay serve the interiors as a corresponding plane.\n\n\n\n499. LII. THE SECOND STATE OF MAN AFTER DEATH.\n\nThe second state of man after death is called the state of his\ninteriors, because he is then let into the interiors of his mind,\nthat is, of his will and thought; while his exteriors, which he has\nbeen in during his first state, are laid asleep. Whoever gives any\nthought to man's life and speech and action can see that everyone has\nexteriors and interiors, that is, exterior and interior thoughts and\nintentions. This is shown by the fact that in civil life one thinks\nabout others in accordance with what he has heard and learned of them\nby report or conversation; but he does not talk with them in\naccordance with his thought; and if they are evil he nevertheless\ntreats them with civility. That this is so is seen especially in the\ncase of pretenders and flatterers, who speak and act in one way and\nthink and will in a wholly different way; also in the case of\nhypocrites, who talk about God and heaven and the salvation of souls\nand the truths of the church and their country's good and their\nneighbor as if from faith and love, although in heart they believe\notherwise and love themselves alone. [2] All this makes clear that\nthere are two kinds of thought, one exterior and the other interior;\nand that there are those who speak from exterior thought, while from\ntheir interior thought they have other sentiments, and that these two\nkinds of thought are kept separate, since the interior is carefully\nprevented from flowing into the exterior and becoming manifest in any\nway. By creation man is so formed as to have his interior and\nexterior thought make one by correspondence; and these do make one in\nthose that are in good, for such both think and speak what is good\nonly. But in those that are in evil interior and exterior thought do\nnot make one, for such think what is evil and say what is good. With\nsuch there is an inversion of order, for good with them is on the\noutside and evil within; and in consequence evil has dominion over\ngood, and subjects it to itself as a servant, that it may serve it as\na means for gaining its ends, which are of the same nature as their\nlove. With such an end contained in the good that they seek and do,\ntheir good is evidently not good, but is infected with evil, however\ngood it may appear in outward form to those not acquainted with their\ninteriors. [3] It is not so with those that are in good. With such\norder is not inverted; but good from interior thought flows into\nexterior thought, and thus into word and act. Into this order man was\ncreated; and in heaven, and in the light of heaven, his interiors are\nin this order. And as the light of heaven is the Divine truth that\ngoes forth from the Lord, and consequently is the Lord in heaven (n.\n126-140), therefore such are led by the Lord. All this has been said\nto make known that every man has interior thought and exterior\nthought, and that these are distinct from each other. The term\nthought includes also the will, for thought is from the will, and\nthought apart from willing is impossible. All this makes clear what\nis meant by the state of man's exteriors and the state of his\ninteriors.\n\n\n500. When will and thought are mentioned will includes affection and\nlove, and all the delight and pleasure that spring from affection and\nlove, since all these relate to the will as to their subject; for\nwhat a man wills he loves and feels to be delightful or pleasurable;\nand on the other hand, what a man loves and feels to be delightful or\npleasurable, that he wills. But by thought is then meant everything\nby which affection or love is confirmed, for thought is simply the\nwill's form, or that whereby what is willed may appear in light. This\nform is made apparent through various rational analyses, which have\ntheir origin in the spiritual world and belong properly to the spirit\nof man.\n\n\n501. Let it be understood that man is wholly such as his interiors\nare, and not such as his exteriors are separate from his interiors.\nThis is because his interiors belong to his spirit, and the life of\nhis spirit is the life of man, for from it his body lives; and\nbecause of this such as a man's interiors are such he continues to be\nto eternity. But as the exteriors pertain to the body they are\nseparated after death, and those of them that adhere to the spirit\nare laid asleep, and serve purely as a plane for the interiors, as\nhas been shown above in treating of the memory of man which continues\nafter death. This makes evident what is man's own and what is not his\nown, namely, that with the evil man nothing that belongs to his\nexterior thought from which he speaks, or to the exterior will from\nwhich he acts, is his own, but only that which belongs to his\ninterior thought and will.\n\n\n502. When the first state, which is the state of the exteriors\ntreated of in the preceding chapter, has been passed through, the\nman-spirit is let into the state of his interiors, or into the state\nof his interior will and its thought, in which he had been in the\nworld when left to himself to think freely and without restraint.\nInto this state he unconsciously glides, just as when in the world he\nwithdraws the thought nearest to his speech, that is, from which he\nspeaks, towards his interior thought and abides in the latter.\nTherefore in this state of his interiors the man-spirit is in\nhimself and in his very life; for to think freely from his own\naffection is the very life of man, and is himself.\n\n\n503. In this state the spirit thinks from his very will, thus from\nhis very affection, or from his very love; and thought and will then\nmake one, and one in such a manner that he seems scarcely to think\nbut only to will. It is nearly the same when he speaks, yet with the\ndifference that he speaks with a kind of fear that the thoughts of\nthe will may go forth naked, since by his social life in the world\nthis has come to be a part of his will.\n\n\n504. All men without exception are let into this state after death,\nbecause it is their spirit's own state. The former state is such as\nthe man was in regard to his spirit when in company; and that is not\nhis own state. That this state, namely, the state of the exteriors\ninto which man first comes after death (as shown in the preceding\nchapter) is not his own state, many things show, for example, that\nspirits not only think but also speak from their affection, since\ntheir speech is from their affection (as has been said and shown in\nthe chapter on the speech of angels, n. 234-245). It was in this way\nthat man had thought while in the world when he was thinking within\nhimself, for at such times his thought was not from his bodily words,\nbut he [mentally] saw the things, and in a minute of time saw more\nthan he could afterwards utter in half an hour. Again that the state\nof the exteriors is not man's own state or the state of his spirit is\nevident from the fact that when he is in company in the world he\nspeaks in accord with the laws of moral and civil life, and at such\ntimes interior thought rules the exterior thought, as one person\nrules another, to keep him from transgressing the limits of decorum\nand good manners. It is evident also from the fact that when a man\nthinks within himself, he thinks how he must speak and act in order\nto please and to secure friendship, good will, and favor, and this in\nextraneous ways, that is, otherwise than he would do if he acted in\naccordance with his own will. All this shows that the state of the\ninteriors that the spirit is let into is his own state, and was his\nown state when he was living in the world as a man.\n\n\n505. When the spirit is in the state of his interiors it becomes\nclearly evident what the man was in himself when he was in the world,\nfor at such times he acts from what is his own. He that had been in\nthe world interiorly in good then acts rationally and wisely, and\neven more wisely than in the world, because he is released from\nconnection with the body, and thus from those earthly things that\ncaused obscurity and interposed as it were a cloud. But he that was\nin evil in the world then acts foolishly and insanely, and even more\ninsanely than in the world, because he is free and under no\nrestraint. For while he lived in the world he was sane in outward\nappearance, since by means of externals he made himself appear to be\na rational man; but when he has been stripped of his externals his\ninsanities are revealed. An evil man who in externals takes on the\nsemblance of a good man may be likened to a vessel shining and\npolished on the outside and covered with a lid, within which filth of\nall kinds is hidden, in accordance with the Lord's saying:\n\n     Ye are like whited sepulchers, which outwardly appear\n     beautiful, but inwardly are full of dead men's bones and\n     of all uncleanness (Matt. 23:27).\n\n\n506. All that have lived a good life in the world and have acted from\nconscience, who are such as have acknowledged the Divine and have\nloved Divine truths, especially such as have applied those truths to\nlife, seem to themselves, when let into the state of their interiors,\nlike one aroused from sleep into full wakefulness, or like one\npassing from darkness into light. They then think from the light of\nheaven, thus from an interior wisdom, and they act from good, thus\nfrom an interior affection. Heaven flows into their thoughts and\naffections with an interior blessedness and delight that they had\npreviously had no knowledge of; for they have communication with the\nangels of heaven. They then acknowledge the Lord and worship Him from\ntheir very life, for being in the state of their interiors they are\nin their proper life (as has been said just above, n. 505); and as\nfreedom pertains to interior affection they then acknowledge and\nworship the Lord from freedom. Thus, too, they withdraw from external\nsanctity and come into that internal sanctity in which worship itself\ntruly consists. Such is the state of those that have lived a\nChristian life in accordance with the commandments in the Word. [2]\nBut the state of those that have lived an evil life in the world and\nwho have had no conscience, and have in consequence denied the\nDivine, is the direct opposite of this. For everyone who lives an\nevil life, inwardly in himself denies the Divine, however much he may\nsuppose when in external thought that he acknowledges the Lord and\ndoes not deny Him; for acknowledging the Divine and living an evil\nlife are opposites. When such in the other life enter into the state\nof their interiors, and are heard speaking and seen acting, they\nappear foolish; for from their evil lusts they burst forth into all\nsorts of abominations, into contempt of others, ridicule and\nblasphemy, hatred and revenge; they plot intrigues, some with a\ncunning and malice that can scarcely be believed to be possible in\nany man. For they are then in a state of freedom to act in harmony\nwith the thoughts of their will, since they are separated from the\noutward conditions that restrained and checked them in the world. In\na word, they are deprived of their rationality, because their reason\nwhile they were in the world did not have its seat in their\ninteriors, but in their exteriors; and yet they seemed to themselves\nto be wiser than others. [3] This being their character, while in the\nsecond state they are let down by short intervals into the state of\ntheir exteriors, and into a recollection of their actions when they\nwere in the state of their interiors; and some of them then feel\nashamed, and confess that they have been insane; some do not feel\nashamed; and some are angry because they are not permitted to remain\npermanently in the state of their exteriors. But these are shown what\nthey would be if they were to continue in that state, namely, that\nthey would attempt to accomplish in secret ways the same evil ends,\nand by semblances of goodness, honesty, and justice, would mislead\nthe simple in heart and faith, and would utterly destroy themselves;\nfor their exteriors would at length burn with the same fire as their\ninteriors, and their whole life would be consumed.\n\n\n507. When in this second state spirits become visibly just what they\nhad been in themselves while in the world, what they then did and\nsaid secretly being now made manifest; for they are now restrained by\nno outward considerations, and therefore what they have said and done\nsecretly they now say and endeavor to do openly, having no longer any\nfear of loss of reputation, such as they had in the world. They are\nalso brought into many states of their evils, that what they are may\nbe evident to angels and good spirits. Thus are hidden things laid\nopen and secret things uncovered, in accordance with the Lord's\nwords:\n\n     There is nothing covered up that shall not be revealed,\n     and hid that shall not be known. Whatsoever ye have said\n     in the darkness shall be heard in the light, and what ye\n     have spoken in the ear in the inner chambers shall be\n     proclaimed on the housetops (Luke 12:2, 3).\n\nAnd elsewhere:\n\n     I say unto you, that every idle word that men shall speak\n     they shall give account thereof in the day of judgment\n     (Matt. 12:36).\n\n\n508. The nature of the wicked in this state cannot be described in a\nfew words, for each one is insane in accord with his own lusts, and\nthese are various; therefore I will merely mention some special\ninstances from which conclusions may be formed respecting the rest.\nThose that have loved themselves above everything, and in their\noccupations and employments have looked to their own honor, and have\nperformed uses and found delight in them not for the use's sake but\nfor the sake of reputation, that they might because of them be\nesteemed more worthy than others, and have thus been fascinated by\ntheir reputation for honor, are more stupid in this second state than\nothers; for so far as one loves himself he is separated from heaven,\nand so far as he is separated from heaven he is separated from\nwisdom. [2] But those that have not only been in self-love but have\nbeen crafty also, and have raised themselves to honors by means of\ncrafty practices, affiliate themselves with the worst of spirits, and\nlearn magic arts, which are abuses of Divine order, and by means of\nthese they assail and infest all who do not honor them, laying\nsnares, fomenting hatred, burning with revenge, and are eager to vent\ntheir rage on all who do not yield to them; and they rush into all\nthese enormities so far as their fiendish companions favor them; and\nat length they meditate upon how they can climb up into heaven to\ndestroy it, or be worshiped there as gods. To such length does their\nmadness carry them. [3] Papists of this character are more insane\nthan the rest, for they cherish the notion that heaven and hell are\nsubject to their power, and that they can remit sins at pleasure,\nclaiming to themselves all that is Divine, and calling themselves\nChrist. This persuasion is such with them that wherever it flows in\nit disturbs the mind and induces darkness even to pain. Such are\nnearly the same in both the first and the second state; but in the\nsecond they are without rationality. Of their insanities and their\nlot after this state some particulars will be given in the treatise\non The Last Judgement and the Destruction of Babylon. [4] Those that\nhave attributed creation to nature, and have therefore in heart if\nnot with the lips denied the Divine, and thus all things of the\nchurch and of heaven, affiliate with their like in this second state,\nand call everyone a god who excels in craftiness, worshiping him even\nwith Divine honors. I have seen such in an assembly adoring a\nmagician, debating about nature, and behaving like fools, as if they\nwere beasts under a human form, while among them there were some who\nin the world had been in stations of dignity, and some who had been\nesteemed learned and wise. So with others in other states. [5] From\nthese few instances it may be inferred what those are who have the\ninteriors of their minds closed heaven-wards, as is the case with\nall who have received no influx out of heaven through acknowledgment\nof the Divine and a life of faith. Everyone can judge from himself\nhow he would act if, being such, he were left free to act with no\nfear of the law and no fear in regard to his life, and with no\noutward restraints, such as fear of injury to one's reputation or of\nloss of honor and gain and consequent pleasures. [6] Nevertheless,\nthe insanity of such is restrained by the Lord that it may not rush\nbeyond the limits of use; for even such spirits perform some use. In\nthem good spirits see what evil is and its nature, and what man is\nwhen he is not led by the Lord. Another of their uses is their\ncollecting together evil spirits like themselves and separating them\nfrom the good; and another, that the truths and goods that the evil\nhad outwardly professed and feigned are taken away from them, and\nthey are brought into the evils of their life and the falsities of\ntheir evil, and are thus prepared for hell. [7] For no one enters\nhell until he is in his own evil and the falsities of evil, since no\none is permitted there to have a divided mind, that is, to think and\nspeak one thing and to will another. Every evil spirit there must\nthink what is false from evil, and speak from the falsity of evil, in\nboth respects from the will, thus from his own essential love and its\ndelight and pleasure, in the same way that he thought while in the\nworld when he was in his spirit, that is, in the same way as he\nthought in himself when he thought from interior affection. The\nreason is that the will is the man himself, and not the thought\nexcept so far as it partakes of the will, the will being the very\nnature itself or disposition of the man. Therefore man's being let\ninto his will is being let into his nature or disposition, and\nlikewise into his life; for by his life man puts on a nature; and\nafter death he continues to be such as the nature is that he has\nacquired by his life in the world; and with the evil this nature can\nno longer be amended and changed by means of the thought or by the\nunderstanding of truth.\n\n\n509. When evil spirits are in this second state, as they rush into\nevils of every kind they are subjected to frequent and grievous\npunishments. In the world of spirits there are many kinds of\npunishment; and there is no regard for person, whether one had been\nin the world a king or a servant. Every evil carries its punishment\nwith it, the two making one; therefore whoever is in evil is also in\nthe punishment of evil. And yet no one in the other world suffers\npunishment on account of the evils that he had done in this world,\nbut only on account of the evils that he then does; although it\namounts to the same and is the same thing whether it be said that men\nsuffer punishment on account of their evils in the world or that they\nsuffer punishment on account of the evils they do in the other life,\nsince everyone after death returns into his own life and thus into\nlike evils; and the man continues the same as he had been in the life\nof the body (n. 470-484). Men are punished for the reason that the\nfear of punishment is the sole means of subduing evils in this state.\nExhortation is no longer of any avail, neither is instruction or fear\nof the law and of the loss of reputation, since everyone then acts\nfrom his nature; and that nature can be restrained and broken only by\npunishments. But good spirits, although they had done evils in the\nworld, are never punished, because their evils do not return.\nMoreover, I have learned that the evils they did were of a different\nkind or nature, not being done purposely in opposition to the truth,\nor from any other badness of heart than that which they received by\ninheritance from their parents, and that they were borne into this by\na blind delight when they were in externals separate from internals.\n\n\n510. Everyone goes to his own society in which his spirit had been in\nthe world; for every man, as regards his spirit, is conjoined to some\nsociety, either infernal or heavenly, the evil man to an infernal\nsociety and the good man to a heavenly society, and to that society\nhe is brought after death (see n. 438). The spirit is led to his\nsociety gradually, and at length enters it. When an evil spirit is in\nthe state of his interiors he is turned by degrees toward his own\nsociety, and at length, before that state is ended, directly to it;\nand when that state is ended he himself casts himself into the hell\nwhere those are who are like himself. This act of casting down\nappears to the sight like one falling headlong with the head\ndownwards and the feet upwards. The cause of this appearance is that\nthe spirit himself is in an inverted order, having loved infernal\nthings and rejected heavenly things. In this second state some evil\nspirits enter the hells and come out again by turns; but these do not\nappear to fall headlong as those do that are fully vastated.\nMoreover, the society itself in which they had been as regards their\nspirit while in the world is shown to them when they are in the state\nof their exteriors, that they may thus learn that even while in the\nlife of the body they were in hell, although not in the same state as\nthose that are in hell itself, but in the same state as those who are\nin the world of spirits. Of this state, as compared with those that\nare in hell, more will be said hereafter.\n\n\n511. In this second state the separation of evil spirits from good\nspirits takes place. For in the first state they are together, since\nwhile a spirit is in his exteriors he is as he was in the world, thus\nthe evil with the good and the good with the evil; but it is\notherwise when he has been brought into his interiors and left to his\nown nature or will. The separation of evil spirits from good spirits\nis effected by various means; in general by their being taken about\nto those societies with which in their first state they had\ncommunication by means of their good thoughts and affections, thus to\nthose societies that they had induced to believe by outward\nappearances that they were not evil. Usually they are led about\nthrough a wide circle, and everywhere what they really are is made\nmanifest to good spirits. At the sight of them the good spirits turn\naway; and at the same time the evil spirits who are being led about\nturn their faces away from the good towards that quarter where their\ninfernal society is, into which they are about to come. Other methods\nof separation, which are many, will not now be mentioned.\n\n\n\n512. LIII. THIRD STATE OF MAN AFTER DEATH, WHICH IS A STATE OF\nINSTRUCTION FOR THOSE WHO ENTER HEAVEN.\n\nThe third state of man after death, that is, of his spirit, is a\nstate of instruction. This state is for those who enter heaven and\nbecome angels. It is not for those who enter hell, because such are\nincapable of being taught, and therefore their second state is also\ntheir third, ending in this, that they are wholly turned to their own\nlove, thus to that infernal society which is in a like love. When\nthis has been done they will and think from that love and as that\nlove is infernal they will nothing but what is evil and think nothing\nbut what is false; and in such thinking and willing they find their\ndelights, because these belong to their love; and in consequence of\nthis they reject everything good and true which they had previously\nadopted as serviceable to their love as means. [2] Good spirits, on\nthe other hand, are led from the second state into the third, which\nis the state of their preparation for heaven by means of instruction.\nFor one can be prepared for heaven only by means of knowledges of\ngood and truth, that is, only by means of instruction, since one can\nknow what spiritual good and truth are, and what evil and falsity\nare, which are their opposites, only by being taught. One can learn\nin the world what civil and moral good and truth are, which are\ncalled justice and honesty, because there are civil laws in the world\nthat teach what is just, and there is interaction with others whereby\nman learns to live in accordance with moral laws, all of which have\nrelation to what is honest and right. But spiritual good and truth\nare learned from heaven, not from the world. They can be learned from\nthe Word and from the doctrine of the church that is drawn from the\nWord and yet unless man in respect to his interiors which belong to\nhis mind is in heaven spiritual good and truth cannot flow into his\nlife; and man is in heaven when he both acknowledges the Divine and\nacts justly and honestly for the reason that he ought so to act\nbecause it is commanded in the Word. This is living justly and\nhonestly for the sake of the Divine, and not for the sake of self and\nthe world, as ends. [3] But no one can so act until he has been\ntaught, for example, that there is a God, that there is a heaven and\na hell, that there is a life after death, that God ought to be loved\nsupremely, and the neighbor as oneself, and that what is taught in\nthe Word, ought to be believed because the Word is Divine. Without a\nknowledge and acknowledgment of these things man is unable to think\nspiritually; and if he has no thought about them he does not will\nthem; for what a man does not know he cannot think, and what he does\nnot think he cannot will. So it is when man wills these things that\nheaven flows into his life, that is, the Lord through heaven, for the\nLord flows into the will and through the will into the thought, and\nthrough both into the life, and the whole life of man is from these.\nAll this makes clear that spiritual good and truth are learned not\nfrom the world but from heaven, and that one can be prepared for\nheaven only by means of instruction. [4] Moreover, so far as the Lord\nflows into the life of any one He instructs him, for so far He\nkindles the will with the love of knowing truths and enlightens the\nthought to know them; and so far as this is done the interiors of man\nare opened and heaven is implanted in them; and furthermore, what is\nDivine and heavenly flows into the honest things pertaining to moral\nlife and into the just things pertaining to civil life in man, and\nmakes them spiritual, since man then does these things from the\nDivine, which is doing them for the sake of the Divine. For the\nthings honest and just pertaining to moral and civil life which a man\ndoes from that source are the essential effects of spiritual life;\nand the effect derives its all from the effecting cause, since such\nas the cause is such is the effect.\n\n\n513. Instruction is given by the angels of many societies, especially\nthose in the northern and southern quarters, because those angelic\nsocieties are in intelligence and wisdom from a knowledge of good and\ntruth. The places of instruction are towards the north and are\nvarious, arranged and distinguished according to the kinds and\nvarieties of heavenly goods, that all and each may be instructed\nthere according to their disposition and ability to receive; the\nplaces extending round about to a great distance. The good spirits\nwho are to be instructed are brought by the Lord to these places when\nthey have completed their second state in the world of spirits, and\nyet not all; for there are some that have been instructed in the\nworld, and have been prepared there by the Lord for heaven, and these\nare taken up into heaven by another way-some immediately after death,\nsome after a short stay with good spirits, where the grosser things\nof their thoughts and affections which they had contracted from\nhonors and riches in the world are removed, and in that way they are\npurified. Some first endure vastations, which is effected in places\nunder the soles of the feet, called the lower earth, where some\nsuffer severely. These are such as had confirmed themselves in\nfalsities and yet had led good lives, for when falsities have been\nconfirmed they inhere with much force, and until they have been\ndispersed truths cannot be seen, and thus cannot be accepted. But\nvastations and how they are effected have been treated of in the\nArcana Coelestia, from which the notes below have been collected.{1}\n\n  {Footnote 1} Vastations are effected in the other life, that\n  is, those that pass into the other life from the world are\n  vastated (n. 698, 7122, 7474, 9763). The well disposed are\n  vastated in respect to falsities, while the evil are vastated\n  in respect to truths (n, 7474, 7541, 7542). The well disposed\n  undergo vastations that they also may be divested of what\n  pertains to the earth and the world, which they had contracted\n  while living in the world (n. 7186, 9763). Also that evils and\n  falsities may be removed, and thus there may be room for the\n  influx of goods and truths out of heaven from the Lord, and\n  ability to accept these (n. 7122, 9330). Elevation into heaven\n  is impossible until such things have been removed, because they\n  obstruct heavenly things and are not in harmony with them (n.\n  6928, 7122, 7186, 7541, 7542, 9763). Those who are to be raised\n  up into heaven are thus prepared for it (n. 4728, 7090). It is\n  dangerous to come into heaven before being prepared (n. 537,\n  538). The state of enlightenment and the joy of those who come\n  out of vastation and are raised up into heaven, and their\n  reception there (n. 2699, 2701, 2704). The region where those\n  vastations are effected is called the lower earth (n. 4728,\n  7090). That region is under the soles of the feet surrounded by\n  the hells; its nature described (n. 4940-4951, 7090); from\n  experience (n. 699). What the hells are which more than others\n  infest and vastate (n. 7317, 7502, 7545). Those that have\n  infested and vastated the well disposed are afterwards afraid\n  of them, shun them, and turn away from them (n. 7768). These\n  infestations and vastations are effected in different ways in\n  accordance with the adhesion of evils and falsities, and they\n  continue in accordance with their quality and quantity (n.\n  1106-1113). Some are quite willing to be vastated (n. 1107).\n  Some are vastated by fears (n. 4942). Some by being infested\n  with the evils they have done in the world, and with the\n  falsities they have thought in the world, from which they have\n  anxieties and pangs of conscience (n. 1106). Some by spiritual\n  captivity, which is ignorance of truth and interception of\n  truth, combined with a longing to know truths (n. 1109, 2694).\n  Some by sleep; some by a middle state between wakefulness and\n  sleep (n. 1108). Those that have placed merit in works seem to\n  themselves to be cutting wood (n. 1110). Others in other ways,\n  with great variety (n. 699).\n\n\n514. All who are in places of instruction dwell apart; for each one\nis connected in regard to his interiors with that society of heaven\nwhich he is about to enter; thus as the societies of heaven are\narranged in accord with the heavenly form (see above, n. 200-212), so\nare the places there where instruction is given; and for this reason\nwhen those places are viewed from heaven something like a heaven in a\nsmaller form is seen. They are spread out in length from east to\nwest, and in breadth from south to north; but the breadth appears to\nbe less than the length. The arrangement in general is as follows. In\nfront are those who died in childhood and have been brought up in\nheaven to the age of early youth; these after passing the state of\ntheir infancy with those having charge of them, are brought hither by\nthe Lord and instructed. Behind these are the places where those are\ntaught who died in adult age, and who in the world had an affection\nfor truth derived from good of life. Again, behind these are those\nwho in the world were connected with the Mohammedan religion, and\nlived a moral life and acknowledged one Divine, and the Lord as the\nvery Prophet. When these withdraw from Mohammed, because he can give\nthem no help, they approach the Lord and worship Him and acknowledge\nHis Divinity, and they are then instructed in the Christian religion.\nBehind these more to the north are the places of instruction of\nvarious heathen nations who in the world have lived a good life in\nconformity with their religion, and have thereby acquired a kind of\nconscience, and have done what is just and right not so much from a\nregard to the laws of their government, as from a regard to the laws\nof religion, which they believed ought to be sacredly observed, and\nin no way violated by their doings. When these have been taught they\nare all easily led to acknowledge the Lord, because it is impressed\non their hearts that God is not invisible, but is visible under a\nhuman form. These in number exceed all the rest, and the best of them\nare from Africa.\n\n\n515. But all are not taught in the same way, nor by the same\nsocieties of heaven. Those that have been brought up from childhood\nin heaven, not having imbibed falsities from the falsities of\nreligion or defiled their spiritual life with the dregs pertaining to\nhonors and riches in the world, receive instruction from the angels\nof the interior heavens; while those that have died in adult age\nreceive instruction mainly from angels of the lowest heaven, because\nthese angels are better suited to them than the angels of the\ninterior heavens, who are in interior wisdom which is not yet\nacceptable to them. But the Mohammedans receive instruction from\nangels who had been previously in the same religion and had been\nconverted to Christianity. The heathen, too, are taught by their\nangels.\n\n\n516. All teaching there is from doctrine drawn from the Word, and not\nfrom the Word apart from doctrine. Christians are taught from\nheavenly doctrine, which is in entire agreement with the internal\nsense of the Word. All others, as the Mohammedans and heathen, are\ntaught from doctrines suited to their apprehension, which differ from\nheavenly doctrine only in this, that spiritual life is taught by\nmeans of moral life in harmony with the good tenets of their religion\nfrom which they had derived their life in the world.\n\n\n517. Instruction in the heavens differs from instruction on earth in\nthat knowledges are not committed to memory, but to life; for the\nmemory of spirits is in their life, for they receive and imbibe\neverything that is in harmony with their life, and do not receive,\nstill less imbibe, what is not in harmony with it; for spirits are\naffections, and are therefore in a human form that is similar to\ntheir affections. [2] Being such they are constantly animated by an\naffection for truth that looks to the uses of life; for the Lord\nprovides for everyone's loving the uses suited to his genius; and\nthat love is exalted by the hope of becoming an angel. And as all the\nuses of heaven have relation to the general use, which is the good of\nthe Lord's kingdom, which in heaven is the fatherland, and as all\nspecial and particular uses are to be valued in proportion as they\nmore closely and fully have regard to that general use, so all of\nthese special and particular uses, which are innumerable, are good\nand heavenly; therefore in everyone an affection for truth is so\nconjoined with an affection for use that the two make one; and\nthereby truth is so implanted in use that the truths they acquire are\ntruths of use. In this way are angelic spirits taught and prepared\nfor heaven. [3] An affection for truth that is suited to the use is\ninsinuated by various means, most of which are unknown in the world;\nchiefly by representatives of uses which in the spiritual world are\nexhibited in a thousand ways, and with such delights and pleasures\nthat they permeate the spirit from the interiors of its mind to the\nexteriors of its body, and thus affect the whole; and in consequence\nthe spirit becomes as it were his use; and therefore when he comes\ninto his society, into which he is initiated by instruction, he is in\nhis life by being in his use.{1} From all this it is clear that\nknowledges, which are external truths, do not bring any one into\nheaven; but the life itself, which is a life of uses implanted by\nmeans of knowledges.\n\n  {Footnote 1} Every good has both its delight and its quality\n  from uses and in accordance with uses; therefore such as the\n  good is such the use is (n. 3049, 4984, 7038). Angelic life\n  consists in the goods of love and charity, thus in performing\n  uses (n. 454). The Lord and therefore the angels, have regard\n  to nothing in man but ends which are uses (n. 1317, 1645,\n  5854). The kingdom of the Lord is a kingdom of uses (n. 454,\n  696, 1103, 3645, 4054, 7038). Serving the Lord is performing\n  uses (n. 7038). What man is, such are his uses (n. 1568, 3570,\n  4054, 6571, 6935, 6938, 10284).\n\n\n518. There were some spirits who had convinced themselves, by\nthinking about it in the world, that they would go to heaven and be\nreceived before others because of their learning and their great\nknowledge of the Word and of the doctrines of their churches,\nbelieving that they were wise in consequence, and were such as are\nmeant by those of whom it is said that\n\n     They shall shine as the brightness of the firmament, and\n     as the stars (Daniel 12:3).\n\nBut these were examined to see whether their knowledges resided in\nthe memory or in the life. Such of them as had a genuine affection of\ntruth, that is, who had uses separated from what pertains to the body\nand the world as their end, which are essentially spiritual\nuses--these, when they had been instructed, were received into\nheaven; and it was then given them to know what it is that shines in\nheaven, namely, Divine truth (which is the light of heaven) in use,\nwhich is a plane that receives the rays of that light and turns them\ninto various splendors. But those in whom knowledges resided merely\nin the memory, and who had acquired therefrom an ability to reason\nabout truths and to prove what they had already accepted as\nprinciples, seeing such principles, after they had confirmed them, as\ntruths, although they were falsities, these, as they were in no\nheavenly light, and yet were in a belief derived from the conceit\nthat usually adheres to such intelligence that they were more learned\nthan others, and would for that reason enter heaven and be served by\nthe angels, in order that they might be withdrawn from their delusive\nfaith, were taken up to the first or outmost heaven to be introduced\ninto an angelic society. But at the very threshold their eyes began\nto be darkened by the inflowing of the light of heaven, and their\nunderstanding to be disturbed, and at length they began to gasp as if\nat the point of death; and as soon as they felt the heat of heaven,\nwhich is heavenly love, they began to be inwardly tormented. They\nwere therefore cast down, and afterwards were taught that knowledges\ndo not make an angel, but the life itself, which is gained by means\nof knowledges, for knowledges regarded in themselves are outside of\nheaven; but life acquired by means of knowledges is within heaven.\n\n\n519. When spirits have been prepared for heaven by instruction in the\nplaces above described, which is effected in a short time on account\nof their being in spiritual ideas that comprehend many particulars\ntogether, they are clothed with angelic garments, which are mostly\nglowing white as if made of fine linen; and they are thus brought to\nthe way that leads upwards towards heaven, and are delivered there to\nangel guards, and afterwards are received by other angels and\nintroduced into societies and into many blessednesses there. After\nthis each one is led by the Lord into his own society, which is also\neffected by various ways, sometimes by winding paths. The ways by\nwhich they are led are not known to any angel, but are known to the\nLord alone. When they come to their own society their interiors are\nopened; and as these are in conformity with the interiors of the\nangels who are in that society they are immediately recognized and\nreceived with joy.\n\n\n520. To this I will add a memorable fact respecting the ways that\nlead from these places to heaven, by which the newly arrived angels\nare introduced. There are eight ways, two from each place of\ninstruction, one going up in an eastern direction the other towards\nthe west. Those that enter the Lord's celestial kingdom are\nintroduced by the eastern way, while those that enter the spiritual\nkingdom are introduced by the western way. The four ways that lead to\nthe Lord's celestial kingdom appear adorned with olive trees and\nfruit trees of various kinds; but those that lead to the Lord's\nspiritual kingdom appear adorned with vines and laurels. This is from\ncorrespondence, because vines and laurels correspond to affection for\ntruth and its uses, while olives and fruits correspond to affection\nfor good and its uses.\n\n\n\n521. LIV. NO ONE ENTERS HEAVEN BY MERCY APART FROM MEANS.\n\nThose that have not been instructed about heaven and the way to\nheaven, and about the life of heaven in man, suppose that being\nreceived into heaven is a mere matter of mercy, and is granted to\nthose that have faith, and for whom the Lord intercedes; thus that it\nis an admission from mere favor; consequently that all men without\nexception might be saved if the Lord so pleased, and some even\nbelieve that all in hell might be so saved. But those who so think\nknow nothing about man, that he is just such as his life is, and that\nhis life is such as his love is, both in respect to the interiors\npertaining to his will and understanding and in respect to the\nexteriors pertaining to his body; also that his bodily form is merely\nthe external form in which the interiors exhibit themselves in\neffect; consequently that one's love is the whole man (see above, n.\n363). Nor do they know that the body lives not from itself, but from\nits spirit, and that a man's spirit is his essential affection, and\nhis spiritual body is nothing else than his affection in human form,\nand in such a form it appears after death (see above, n. 453-460). So\nlong as man remains ignorant of all this he may be induced to believe\nthat salvation involves nothing but the Divine good pleasure, which\nis called mercy and grace.\n\n\n522. But first let us consider what the Divine mercy is. The divine\nmercy is pure mercy towards the whole human race, to save it; and it\nis also unceasing towards every man, and is never withdrawn from any\none; so that everyone is saved who can be saved. And yet no one can\nbe saved except by Divine means, which means the Lord reveals in the\nWord. The Divine means are what are called Divine truths, which teach\nhow man must live in order to be saved. By these truths the Lord\nleads man to heaven, and by them He implants in man the life of\nheaven. This the Lord does for all. But the life of heaven can be\nimplanted in no one unless he abstains from evil, for evil obstructs.\nSo far, therefore, as man abstains from evil he is led by the Lord\nout of pure mercy by His Divine means, and this from infancy to the\nend of his life in the world and afterwards to eternity. This is what\nis meant by the Divine mercy. And from this it is evident that the\nmercy of the Lord is pure mercy, but not apart from means, that is,\nit does not look to saving all out of mere good pleasure, however\nthey may have lived.\n\n\n523. The Lord never does anything contrary to order, because He\nHimself is Order. The Divine truth that goes forth from the Lord is\nwhat constitutes order; and Divine truths are the laws of order. It\nis in accord with these laws that the Lord leads man. Consequently to\nsave man by mercy apart from means would be contrary to Divine order,\nand what is contrary to Divine order is contrary to the Divine.\nDivine order is heaven in man, and man has perverted this in himself\nby a life contrary to the laws of order, which are Divine truths.\nInto this order man is brought back by the Lord out of pure mercy by\nmeans of the laws of order; and so far as he is brought back into\nthis order he receives heaven in himself; and he that receives heaven\nin himself enters heaven. This again makes evident that the Lord's\nDivine mercy is pure mercy, and not mercy apart from means.{1}\n\n  {Footnote 1} Divine truth going forth from the Lord is the\n  source of order, and Divine good is the essential of order (n.\n  1728, 2258, 8700, 8988). Thus the Lord is order (n. 1919, 2011,\n  5110, 5703, 10336, 10619). Divine truths are the laws of order\n  (n. 2447, 7995). The whole heaven is arranged by the Lord in\n  accordance with His Divine order (n. 3038, 7211, 9128, 9338,\n  10125, 10151, 10157). Therefore the form of heaven is a form in\n  accord with the Divine order (n. 4040-4043, 6607, 9877). So far\n  as a man is living in accordance with order, that is, so far as\n  he is living in good in accordance with Divine truths, he is\n  receiving heaven in himself (n. 4839). Man is the being in whom\n  are brought together all things of Divine order, and by\n  creation he is Divine order in form, because he is a recipient\n  of Divine order (n. 3628, 4219, 4220, 4223, 4523, 4524, 5214,\n  6013, 6057, 6605, 6626, 9706, 10156, 10472). Man is not born\n  into good and truth but into evil and falsity, thus not into\n  Divine order but into the opposite of order, and for this\n  reason he is born into pure ignorance; consequently it is\n  necessary for him to be born anew, that is, to be regenerated,\n  which is effected by the Lord by means of Divine truths, that\n  he may be brought back into order (n. 1047, 2307, 2308, 3518,\n  8480, 8550, 10283, 10284, 10286, 10731). When the Lord forms\n  man anew, that is, regenerates him, He arranges all things in\n  him in harmony with order, that is, in the form of heaven (n.\n  5700, 6690, 9931, 10303). Evils and falsities are contrary to\n  order; nevertheless those who are in them are ruled by the Lord\n  not in accordance with order but from order (n. 4839, 7877,\n  10777). It is impossible for a man who lives in evil to be\n  saved by mercy alone, for that would be contrary to Divine\n  order (n. 8700).\n\n\n524. If men could be saved by mercy apart from means all would be\nsaved, even those in hell; in fact, there would be no hell, because\nthe Lord is mercy itself, love itself, and goodness itself. Therefore\nit is inconsistent with His Divine to say that He is able to save all\napart from means and does not save them. It is known from the Word\nthat the Lord wills the salvation of all, and the damnation of no\none.\n\n\n525. Most of those who enter the other life from the Christian world\nbring with them this belief that they can be saved by mercy apart\nfrom means, and pray for that mercy; but when examined they are found\nto believe that entering heaven is merely gaining admission, and that\nthose who are let in are in heavenly joy. They are wholly ignorant of\nwhat heaven is and what heavenly joy is, and consequently are told\nthat the Lord denies heaven to no one, and that they can be admitted\nand can stay there if they desire it. Those who so desired were\nadmitted; but as soon as they reached the first threshold they were\nseized with such anguish of heart from a draught of heavenly heat,\nwhich is the love in which angels are, and from an inflow of heavenly\nlight, which is Divine truth, that they felt in themselves infernal\ntorment instead of heavenly joy, and struck with dismay they cast\nthemselves down headlong. Thus they were taught by living experience\nthat it is impossible to grant heaven to any one from mercy apart\nfrom means.\n\n\n526. I have occasionally talked with angels about this, and have told\nthem that most of those in the world who live in evil, when they talk\nwith others about heaven and eternal life, express no other idea than\nthat entering heaven is merely being admitted from mercy alone. And\nthis is believed by those especially who make faith the only medium\nof salvation. For such from the principles of their religion have no\nregard to the life and the deeds of love that make life, and thus to\nnone of the other means by which the Lord implants heaven in man and\nrenders him receptive of heavenly joy; and as they thus reject every\nactual mediation they conclude, as a necessary consequence of the\nprinciple, that man enters heaven from mercy alone, to which mercy\nGod the Father is believed to be moved by the intercession of the\nSon. [2] To all this the angels said that they knew such a tenet\nfollows of necessity from the assumption that man is saved by faith\nalone, and since that tenet is the head of all the rest, and since\ninto it, because it is not true, no light from heaven can flow, this\nis the source of the ignorance that prevails in the church at this\nday in regard to the Lord, heaven, the life after death, heavenly\njoy, the essence of love and charity, and in general, in regard to\ngood and its conjunction with truth, consequently in regard to the\nlife of man, whence it is and what it is; when it should be known\nthat thought never constitutes any one's life, but the will and the\nconsequent deeds; and that the life is from the thought only to the\nextent that the thought is derived from the will; neither is life\nfrom the faith except so far as the faith is derived from love.\nAngels are grieved that these persons do not know that faith alone is\nimpossible in any one, since faith apart from its origin, which is\nlove, is nothing but knowledge, and in some is merely a sort of\npersuasion that has the semblance of faith (see above, n. 482). Such\na persuasion is not in the life of man, but outside of it, since it\nis separated from man unless it coheres with his love. [3] The angels\nsaid further that those who hold to this principle concerning the\nessential means of salvation in man must needs believe in mercy apart\nfrom means, for they perceive both from natural light and from the\nexperience of sight that faith separate does not constitute the life\nof man, since those who lead an evil life are able to think and to be\npersuaded the same as others; and from this comes the belief that the\nevil as well as the good can be saved, provided that at the hour of\ndeath they talk with confidence about intercession, and about the\nmercy that is granted through that intercession. The angels declared\nthat they had never yet seen any one who had lived an evil life\nreceived into heaven from mercy apart from means, whatever trust or\nconfidence (which is preeminently meant by faith) he had exhibited in\nhis talk in the world. [4] When asked about Abraham, Isaac, Jacob,\nDavid, and the apostles, whether they were not received into heaven\nfrom mercy apart from means, the angels replied that not one of them\nwas so received, but everyone in accordance with his life in the\nworld; that they knew where these were, and that they were no more\nesteemed there than others. They said that these persons are\nmentioned with honor in the Word for the reason that in the internal\nsense the Lord is meant by them--by Abraham, Isaac, and Jacob, the\nLord in respect to the Divine and the Divine Human; by David the Lord\nin respect to the Divine royalty; and by the apostles the Lord in\nrespect to Divine truths; also that when the Word is read by man the\nangels have no perception whatever of these men, for their names do\nnot enter heaven; but they have instead a perception of the Lord as\nHe has just been described; consequently in the Word that is in\nheaven (see above, n. 259) there are no such names mentioned, since\nthat Word is the internal sense of the Word that is in the world.{1}\n\n  {Footnote 1} In the internal sense of the Word by Abraham,\n  Isaac, and Jacob, the Lord in respect to the Divine itself and\n  the Divine Human is meant (n. 1893, 4615, 6098, 6185, 6276,\n  6804, 6847). In heaven Abraham is unknown (n. 1834, 1876,\n  3229). By David the Lord in respect to the Divine royalty is\n  meant (n. 1888, 9954). The twelve apostles represented the Lord\n  in respect to all things of the church, that is, all things\n  pertaining to faith and love (n. 2129, 3354, 3488, 3858, 6397).\n  Peter represented the lord in respect to faith, James in\n  respect to charity, and John in respect to the works of charity\n  (n. 3750, 10087). The twelve apostles sitting on twelve thrones\n  and judging the twelve tribes of Israel, signified that the\n  Lord will judge in accord with the truths and goods of faith\n  and love (n. 2129, 6397). The names of persons and of places in\n  the Word do not enter heaven, but are changed into things and\n  states; and in heaven these names cannot even be uttered (n.\n  1876, 5225, 6516, 10216, 10282, 10432). Moreover, the angels\n  think abstractedly from persons (n. 8343, 8985, 9007).\n\n\n527. I can testify from much experience that it is impossible to\nimplant the life of heaven in those who in the world have lived a\nlife opposite to the life of heaven. There were some who had believed\nthat when after death they should hear Divine truths from the angels\nthey would readily accept them and believe them, and consequently\nlive a different life, and could thus be received into heaven. But\nthis was tried with very many, although it was confined to those who\nheld this belief, and was permitted in their case to teach them that\nrepentance is not possible after death. Some of those with whom the\nexperiment was made understood truths and seemed to accept them; but\nas soon as they turned to the life of their love they rejected them,\nand even spoke against them. Others were unwilling to hear them, and\nat once rejected them. Others wished to have the life of love that\nthey had contracted from the world taken away from them, and to have\nthe angelic life, or the life of heaven, infused in its place. This,\ntoo, was permitted to be done; but as soon as the life of their love\nwas taken away they lay as if dead, with their powers gone. By these\nand other experiments the simple good were taught that no one's life\ncan by any means be changed after death; and that an evil life can in\nno way be converted into a good life, or an infernal life into an\nangelic life, for every spirit from head to heel is such as his love\nis, and therefore such as his life is; and to convert his life into\nits opposite is to destroy the spirit completely. The angels declare\nthat it would be easier to change a night-owl into a dove, or a\nhorned-owl into a bird of paradise, than to change an infernal spirit\ninto an angel of heaven. That man after death continues to be such as\nhis life had been in the world can be seen above in its own chapter\n(n. 470-484). From all this it is evident that no one can be received\ninto heaven from mercy apart from means.\n\n\n\n528. LV. IT IS NOT SO DIFFICULT TO LIVE THE LIFE THAT LEADS TO HEAVEN\nAS IS BELIEVED.\n\nThere are some who believe that to live the life that leads to\nheaven, which is called the spiritual life, is difficult, because\nthey have been told that man must renounce the world, must divest\nhimself of the lusts called the lusts of the body and the flesh, and\nmust live spiritually; and they understand this to mean that they\nmust discard worldly things, which consist chiefly in riches and\nhonors; that they must walk continually in pious meditation on God,\nsalvation, and eternal life; and must spend their life in prayers and\nin reading the Word and pious books. Such is their idea of renouncing\nthe world, and living in the spirit and not in the flesh. But that\nthis is not at all true it has been given me to know by much\nexperience and from conversation with the angels. I have learned, in\nfact, that those who renounce the world and live in the spirit in\nthis manner acquire a sorrowful life that is not receptive of\nheavenly joy, since everyone's life continues the same after death.\nOn the contrary, to receive the life of heaven a man must needs live\nin the world and engage in its business and employments, and by means\nof a moral and civil life there receive the spiritual life. In no\nother way can the spiritual life be formed in man, or his spirit\nprepared for heaven; for to live an internal life and not at the same\ntime an external life is like dwelling in a house that has no\nfoundation, that gradually sinks or becomes cracked and rent asunder,\nor totters till it falls.\n\n\n529. When the life of man is scanned and explored by rational insight\nit is found to be threefold, namely, spiritual, moral, and civil,\nwith these three lives distinct from each other. For there are men\nwho live a civil life and not as yet a moral and spiritual life; and\nthere are men who live a moral life and not as yet a spiritual life;\nand there are those who live a civil life, a moral life, and a\nspiritual life at the same time. These live the life of heaven; but\nthe former live the life of the world separated from the life of\nheaven. This shows, in the first place, that the spiritual life is\nnot a life separated from natural life or the life of the world, but\nis joined with it as the soul is joined with its body, and if it were\nseparated it would be, as was said, like living in a house that has\nno foundation. For moral and civil life is the active plane of the\nspiritual life, since to will well is the province of the spiritual\nlife, and to act well of the moral and civil life, and if the latter\nis separated from the former the spiritual life consists solely of\nthought and speech, and the will, left with no support, recedes; and\nyet the will is the very spiritual part of man.\n\n\n530. That it is not so difficult as some believe to live the life\nthat leads to heaven will now be shown. Who cannot live a civil and\nmoral life? For everyone from his childhood is initiated into that\nlife, and learns what it is by living in the world. Moreover,\neveryone, whether evil or good, lives that life; for who does not\nwish to be called honest, and who does not wish to be called just?\nAlmost everyone practices honesty and justice outwardly, so far as to\nseem to be honest and just at heart, or to seem to act from real\nhonesty and justice. The spiritual man ought to live in like manner,\nand can do so as easily as the natural man can, with this difference\nonly, that the spiritual man believes in the Divine, and acts\nhonestly and justly, not solely because to so act is in accord with\ncivil and moral laws, but also because it is in accord with Divine\nlaws. As the spiritual man, in whatever he is doing, thinks about\nDivine things, he has communication with the angels of heaven; and so\nfar as this takes place he is conjoined with them; and thereby his\ninternal man, which regarded in itself is the spiritual man, is\nopened. When man comes into this state he is adopted and led by the\nLord, although himself unconscious of it, and then whatever he does\nthat is honest and just pertaining to moral and civil life, is done\nfrom a spiritual motive; and doing what is honest and just from a\nspiritual motive is doing it from honesty and justice itself, or\ndoing it from the heart. [2] His justice and honesty appear outwardly\nprecisely the same as the justice and honesty of natural men and even\nof evil and infernal men; but in inward form they are wholly unlike.\nFor evil men act justly and honestly solely for the sake of\nthemselves and the world; and therefore if they had no fear of laws\nand penalties, or the loss of reputation, of honor, of gain, and of\nlife, they would act in every respect dishonestly and unjustly, since\nthey neither fear God nor any Divine law, and therefore are not\nrestrained by any internal bond; consequently they would use every\nopportunity to defraud, plunder, and spoil others, and this from\ndelight. That inwardly they are such can be clearly seen from those\nof the same character in the other life, while everyone's externals\nare taken away, and his internals in which he at last lives to\neternity are opened (see above, n. 499-511). As such then act without\nexternal restraints, which are, as just said, fear of the law, of the\nloss of reputation, of honor, of gain, and of life, they act\ninsanely, and laugh at honesty and justice. [3] But those who have\nacted honestly and justly from regard to Divine laws, when their\nexternals are taken away and they are left to their internals, act\nwisely, because they are conjoined to the angels of heaven, from whom\nwisdom is communicated to them. From all this it can now be seen, in\nthe first place, that when the internal man, that is, the will and\nthought, are conjoined to the Divine, the civil and moral life of the\nspiritual man may be wholly like the civil and moral life of the\nnatural man (see above, n. 358-360).\n\n\n531. Furthermore, the laws of spiritual life, the laws of civil life,\nand the laws of moral life are set forth in the ten commandments of\nthe Decalogue; in the first three the laws of spiritual life, in the\nfour that follow the laws of civil life, and in the last three the\nlaws of moral life. Outwardly the merely natural man lives in\naccordance with the same commandments in the same way as the\nspiritual man does, for in like manner he worships the Divine, goes\nto church, listens to preachings, and assumes a devout countenance,\nrefrains from committing murder, adultery, and theft, from bearing\nfalse witness, and from defrauding his companions of their goods. But\nall this he does merely for the sake of himself and the world, to\nkeep up appearances; while inwardly such a person is the direct\nopposite of what he appears outwardly, since in heart he denies the\nDivine, in worship acts the hypocrite, and when left to himself and\nhis own thoughts laughs at the holy things of the church, believing\nthat they merely serve as a restraint for the simple multitude. [2]\nConsequently he is wholly disjoined from heaven, and not being a\nspiritual man he is neither a moral man nor a civil man. For although\nhe refrains from committing murder he hates everyone who opposes him,\nand from his hatred burns with revenge, and would therefore commit\nmurder if he were not restrained by civil laws and external bonds,\nwhich he fears; and as he longs to do so it follows that he is\ncontinually committing murder. Although he does not commit adultery,\nyet as he believes it to be allowable he is all the while an\nadulterer, since he commits adultery to the extent that he has the\nability and as often as he has opportunity. Although he does not\nsteal, yet as he covets the goods of others and does not regard fraud\nand wicked devices as opposed to what is lawful, in intent he is\ncontinually acting the thief. The same is true of the commandments\nrelating to moral life, which forbid false witness and coveting the\ngoods of others. Such is every man who denies the Divine, and who has\nno conscience derived from religion. That he is such is clearly\nevident from those of like character in the other life when their\nexternals have been removed and they are let into their internals. As\nthey are then separated from heaven they act in unity with hell, and\nin consequence are affiliated with those who are in hell. [3] It is\nnot so with those who in heart have acknowledged the Divine, and in\nthe actions of their lives have had respect to Divine laws, and have\nlived as fully in accord with the first three commandments of the\nDecalogue as they have in accordance with the others. When the\nexternals of such are removed and they are let into their internals\nthey are wiser than they were in the world; for entering into their\ninternals is like entering from darkness into light, from ignorance\ninto wisdom, and from a sorrowful life into a happy life, because\nthey are in the Divine, thus in heaven. This has been said to make\nknown what the one kind of man is and what the other is, although\nthey have both lived the same external life.\n\n\n532. Everyone may know that thoughts are led or tend in accord with\nthe intentions, that is, in the directions that one intends; for\nthought is man's internal sight, and resembles the external sight in\nthis, that to whatever point it is directed or aimed, thither it\nturns and there it rests. Therefore when the internal sight or the\nthought is turned towards the world and rests there, the thought in\nconsequence becomes worldly; when it turns to self and self-honor it\nbecomes corporeal; but when it is turned heavenwards it becomes\nheavenly. So, too, when turned heavenwards it is elevated; but when\nturned selfward it is drawn down from heaven and immersed in what is\ncorporeal; and when turned towards the world it is also turned\ndown-wards from heaven, and is spent upon those objects that are\npresented to the natural sight. [2] Man's love is what constitutes\nhis intention and determines his internal sight or thought to its\nobjects; thus the love of self fixes it upon self and its objects,\nthe love of the world upon worldly objects, and the love of heaven\nupon heavenly objects; and when the love is known the state of the\ninteriors which constitute the mind can be known, that is, the\ninteriors of one who loves heaven are raised towards heaven and are\nopened above; while the interiors of one who loves the world or who\nloves himself are closed above and are opened outwardly. From this\nthe conclusion follows that when the higher regions of the mind are\nclosed above, man can no longer see the objects pertaining to heaven\nand the church, but those objects are in thick darkness to him; and\nwhat is in thick darkness is either denied or not understood. And\nthis is why those that love themselves and the world above all things\nsince the higher regions of their minds are closed, in heart deny\nDivine truths; and if from their memory they say anything about them\nthey nevertheless do not understand them. Moreover, they regard them\nin the same way as they regard worldly and corporeal things. And\nbeing such they are able to direct the mind to those things only that\nenter through the senses of the body, and in these alone do they find\ndelight. Among these are also many things that are filthy, obscene,\nprofane and wicked; and these cannot be removed, because into the\nminds of such no influx from heaven is possible, since their minds,\nas just now said, are closed above. [3] Man's intention, by which his\ninternal sight or thought is determined, is his will; for what a man\nwills he intends, and what he intends he thinks. Therefore when his\nintention is heavenward his thought is determined heavenward, and\nwith it his whole mind, which is thus in heaven; and from heaven he\nbeholds the things of the world beneath him like one looking down\nfrom the roof of a house. So the man that has the interiors of his\nmind open can see the evils and falsities that are in him, for these\nare beneath the spiritual mind. On the other hand, the man whose\ninteriors are not open is unable to see his evils and falsities,\nbecause he is not above them but in them. From all this one may\nconclude whence man has wisdom and whence insanity, also what a man\nwill be after death when he is left to will and think and to act and\nspeak in accordance with his interiors. All this also has been said\nin order to make clear what constitutes a man's interior character,\nhowever he may seem outwardly to resemble others.\n\n\n533. That it is not so difficult to live the life of heaven as some\nbelieve can now be seen from this, that when any thing presents\nitself to a man that he knows to be dishonest and unjust, but to\nwhich his mind is borne, it is simply necessary for him to think that\nit ought not to be done because it is opposed to the Divine precepts.\nIf a man accustoms himself so to think, and from so doing establishes\na habit of so thinking, he is gradually conjoined to heaven; and so\nfar as he is conjoined to heaven the higher regions of his mind are\nopened; and so far as these are opened he sees whatever is dishonest\nand unjust, and so far as he sees these evils they can be dispersed,\nfor no evil can be dispersed until it is seen. Into this state man is\nable to enter because of his freedom, for is not any one able from\nhis freedom to so think? And when man has made a beginning the Lord\nquickens all that is good in him, and causes him not only to see\nevils to be evils, but also to refrain from willing them, and finally\nto turn away from them. This is meant by the Lord's words,\n\n     My yoke is easy and My burden is light (Matt. 11:30).\n\nBut it must be understood that the difficulty of so thinking and of\nresisting evils increases so far as man from his will does evils, for\nin the same measure he becomes accustomed to them until he no longer\nsees them, and at length loves them and from the delight of his love\nexcuses them, and confirms them by every kind of fallacy, and\ndeclares them to be allowable and good. This is the fate of those who\nin early youth plunge into evils without restraint, and also reject\nDivine things from the heart.\n\n\n534. The way that leads to heaven, and the way that leads to hell\nwere once represented to me. There was a broad way tending towards\nthe left or the north, and many spirits were seen going in it; but at\na distance a large stone was seen where the broad way came to an end.\nFrom that stone two ways branched off, one to the left and one in the\nopposite direction to the right. The way that went to the left was\nnarrow or straitened, leading through the west to the south, and thus\ninto the light of heaven; the way that went to the right was broad\nand spacious, leading obliquely downwards towards hell. All at first\nseemed to be going the same way until they came to the large stone at\nthe head of the two ways. When they reached that point they divided;\nthe good turned to the left and entered the straitened way that led\nto heaven; while the evil, not seeing the stone at the fork of the\nways fell upon it and were hurt; and when they rose up they ran on in\nthe broad way to the right which went towards hell. [2] What all this\nmeant was afterwards explained to me. The first way that was broad,\nwherein many both good and evil went together and talked with each\nother as friends, because there was no visible difference between\nthem, represented those who externally live alike honestly and\njustly, and between whom seemingly there is no difference. The stone\nat the head of the two ways or at the corner, upon which the evil\nfell and from which they ran into the way leading to hell,\nrepresented the Divine truth, which is rejected by those who look\ntowards hell; and in the highest sense this stone signified the\nLord's Divine Human. But those who acknowledged the Divine truth and\nalso the Divine of the Lord went by the way that led to heaven. By\nthis again it was shown that in externals the evil lead the same kind\nof life as the good, or go the same way, that is, one as readily as\nthe other; and yet those who from the heart acknowledge the Divine,\nespecially those within the church who acknowledge the Divine of the\nLord, are led to heaven; while those who do not are led to hell. [3]\nThe thoughts of man that proceed from his intention or will are\nrepresented in the other life by ways; and ways are visibly presented\nthere in exact accord with those thoughts of intention; and in accord\nwith his thoughts that proceed from intention everyone walks. For\nthis reason the character of spirits and their thoughts are known\nfrom their ways. This also makes clear what is meant by the Lord's\nwords:\n\n     Enter ye in through the narrow gate; for wide is the gate\n     and broad is the way that leadeth to destruction, and many\n     be they that enter in thereby; for straitened is the way\n     and narrow the gate that leadeth to life, and few be they\n     who find it (Matt. 7:13, 14).\n\nThe way that leads to life is straitened not because it is difficult\nbut because there are few who find it, as is said here. The stone\nseen at the corner where the broad and common way ended, and from\nwhich two ways were seen to lead in opposite directions, illustrated\nwhat is signified by these words of the Lord:\n\n     Have ye not read what is written? The stone which the\n     builders rejected was made the head of the corner.\n     Whosoever shall fall upon that stone shall be broken\n     (Luke. 20:17, 18).\n\n\"Stone\" signifies Divine truth, and \"the stone of Israel\" the Lord in\nrespect to His Divine Human; the \"builders\" mean those who are of the\nchurch; \"the head of the corner\" is where the two ways are; \"to fall\"\nand \"to be broken\" is to deny and perish.{1}\n\n  {Footnote 1} \"Stone\" signifies truth (n. 114, 643, 1298, 3720,\n  6426, 8609, 10376). For this reason the law was inscribed on\n  tables of stone (n. 10376). \"The stone of Israel\" means the\n  Lord in respect to the Divine truth and His Divine Human (n.\n  6426).\n\n\n535. I have been permitted to talk with some in the other life who\nhad withdrawn from worldly affairs that they might live in a pious\nand holy manner, also with some who had afflicted themselves in\nvarious ways, believing that they were thereby renouncing the world\nand subduing the lusts of the flesh. But as most of these have thus\nacquired a sorrowful life and had withdrawn from the life of charity,\nwhich life can be lived only in the midst of the world, they are\nincapable of being affiliated with angels, because the life of angels\nis a life of joy resulting from a state of blessedness, and consists\nin performing good deeds, which are works of charity. Moreover, those\nwho have lived a life withdrawn from worldly employments are inflamed\nwith the idea of their own merit, and are continually desiring heaven\non that account, and thinking of heavenly joy as a reward, utterly\nignorant of what heavenly joy is. When such are admitted into the\ncompany of angels and into their joy, which discards merit and\nconsists in active labors and practical services, and in a\nblessedness resulting from the good thereby accomplished, they are\nastonished like one who has found out something quite foreign to his\nbelief; and since they are not receptive of that joy they go away and\nally themselves with spirits of their own kind that have lived in the\nworld a life like their own. [2] But those who have lived an\noutwardly holy life, constantly attending church and praying and\nafflicting their souls, and at the same time have thought constantly\nof themselves that they would be esteemed and honored for all this\nabove others, and finally after death would be accounted saints--\nsuch in the other life are not in heaven because they have done all\nthis for the sake of themselves. And as they have defiled Divine\ntruths by the self-love in which they have immersed them, some of\nthem are so insane as to think themselves gods; and are consequently\nin hell among those like themselves. Some are cunning and deceitful,\nand are in the hells of the deceitful. These are such as by means of\ncunning arts and devices have maintained such pious conduct as\ninduced the common people to believe that they possessed a Divine\nsanctity. [3] Of this character are many of the Roman Catholic\nsaints. I have been permitted to talk with some of them, and their\nlife was then plainly disclosed, such as it had been in the world and\nas it was afterwards. All this has been said to make known that the\nlife that leads to heaven is not a life withdrawn from the world, but\na life in the world; and that a life of piety separated from a life\nof charity, which is possible only in the world, does not lead to\nheaven; but a life of charity does; and a life of charity consists in\nacting honestly and justly in every employment, in every business,\nand in every work, from an interior, that is, from a heavenly,\nmotive; and this motive is in that life whenever man acts honestly\nand justly because doing so is in accord with the Divine laws. Such a\nlife is not difficult. But a life of piety separate from a life of\ncharity is difficult; and as much as such a life is believed to lead\ntowards heaven so much it leads away from heaven.{1}\n\n  {Footnote 1} A life of piety separated from a life of charity\n  is of no avail, but united with charity it is profitable for\n  all things (n. 8252, 8253). Charity to the neighbor consists in\n  doing what is good, just, and right in every work and in every\n  employment (n. 8120-8122). Charity to the neighbor takes in all\n  things and each thing that a man thinks, wills, and does (n.\n  8124). A life of charity is a life in accordance with the\n  Lord's commandments (n. 3249). Living in accordance with the\n  Lord's commandments is loving the Lord (n. 10143, 10153, 10310,\n  10578, 10645). Genuine charity claims no merit, because it is\n  from interior affection and consequent delight (n. 2371, 2380,\n  2400, 3816, 3887, 6388-6393). Man continues to be after death\n  such as was his life of charity in the world (n. 8256).\n  Heavenly blessedness flows in from the Lord into a life of\n  charity (n. 2363). Mere thinking admits no one into heaven; it\n  must be accompanied by willing and doing good (n. 2401, 3459).\n  Unless doing good is joined with willing good and thinking good\n  there is no salvation nor any conjunction of the internal man\n  with the external (n. 3987).\n\n\n\n536. LVI. THE LORD RULES THE HELLS.\n\nAbove, in treating of heaven it has been everywhere shown (especially\nin n. 2-6) that the God of heaven is the Lord, thus that the whole\ngovernment of the heavens is the Lord's government. And as the\nrelation of heaven to hell and of hell to heaven is like the relation\nbetween two opposites which mutually act contrary to each other, and\nfrom the action and re-action of which an equilibrium results, which\ngives permanence to all things of their action and reaction, so in\norder that all things and each thing may be kept in equilibrium it is\nnecessary that He who rules the one should rule the other; for unless\nthe same Lord restrained the uprisings from the hells and checked\ninsanities there the equilibrium would perish and everything with it.\n\n\n537. But something about that equilibrium shall first be told. It is\nacknowledged that when two things mutually act against each other,\nand as much as one reacts and resists the other acts and impels,\nsince there is equal power on either side, neither has any effect,\nand both can then be acted upon freely by a third. For when the force\nof the two is neutralized by equal opposition the force of a third\nhas full effect, and acts as easily as if there were no opposition.\n[2] Such is the equilibrium between heaven and hell. Yet it is not an\nequilibrium like that between two bodily combatants whose strength is\nequal; but it is a spiritual equilibrium, that is, an equilibrium of\nfalsity against truth and of evil against good. From hell falsity\nfrom evil continually exhales, and from heaven truth from good. It is\nthis spiritual equilibrium that causes man to think and will in\nfreedom; for whatever a man thinks and wills has reference either to\nevil and falsity therefrom or to good and truth therefrom. [3]\nTherefore when he is in that equilibrium he is in freedom either to\nadmit or accept evil and its falsity from hell or to admit or accept\ngood and its truth from heaven. Every man is held in this equilibrium\nby the Lord, because the Lord rules both heaven and hell. But why man\nis held in this freedom by such an equilibrium, and why evil and\nfalsity are not taken away from him and good and truth implanted in\nhim by Divine power will be told hereafter in its own chapter.\n\n\n538. A perception of the sphere of falsity from evil that flows forth\nfrom hell has often been granted me. It was like a perpetual effort\nto destroy all that is good and true, combined with anger and a kind\nof fury at not being able to do so, especially an effort to\nannihilate and destroy the Divine of the Lord, and this because all\ngood and truth are from Him. But out of heaven a sphere of truth from\ngood was perceived, whereby the fury of the effort ascending from\nhell was restrained. The result of this was an equilibrium. This\nsphere from heaven was perceived to come from the Lord alone,\nalthough it appeared to come from the angels in heaven. It is from\nthe Lord alone, and not from the angels, because every angel in\nheaven acknowledges that nothing of good and of truth is from\nhimself, but all is from the Lord.\n\n\n539. In the spiritual world truth from good is the source of all\npower, and falsity from evil has no power whatever. This is because\nthe Divine Itself in heaven is Divine good and Divine truth, and all\npower belongs to the Divine. Falsity from evil is powerless because\ntruth from good is the source of all power, and in falsity from evil\nthere is nothing of truth from good. Consequently in heaven there is\nall power, and none in hell; for everyone in heaven is in truths from\ngood, and everyone in hell is in falsities from evil. For no one is\nadmitted into heaven until he is in truths from good, neither is any\none cast down into hell until he is in falsities from evil, (That\nthis is so can be seen in the chapters treating of the first, second,\nand third states of man after death, n. 491-520; and that all power\nbelongs to truth from good can be seen in the chapter on the power of\nangels in heaven, n. 228-233.)\n\n\n540. Such, then, is the equilibrium between heaven and hell. Those\nwho are in the world of spirits are in that equilibrium, for the\nworld of spirits is midway between heaven and hell. From the same\nsource all men in the world are kept in a like equilibrium, since men\nin the world are ruled by the Lord by means of spirits in the world\nof spirits, as will be shown hereafter in its own chapter. No such\nequilibrium would be possible unless the Lord ruled both heaven and\nhell and regulated both sides. Otherwise falsities from evil would\npreponderate, and would affect the simple good who are in the\noutmosts regions of heaven, and who can be more easily perverted than\nthe angels themselves; and thereby equilibrium would perish, and with\nit freedom in men.\n\n\n541. Hell, like heaven, is divided into societies, and into as many\nsocieties as there are in heaven; for every society in heaven has a\nsociety opposite to it in hell, and this for the sake of equilibrium.\nBut evils and falsities therefrom are what distinguish the societies\nin hell, as goods and truths therefrom are what distinguish the\nsocieties in heaven. That for every good there is an opposite evil,\nand for every truth an opposite falsity may be known from this, that\nnothing can exist without relation to its opposite, and what anything\nis in kind and degree can be known from its opposite, and from this\nall perception and sensation is derived. For this reason the Lord\ncontinually provides that every society in heaven shall have an\nopposite in some society of hell, and that there shall be an\nequilibrium between the two.\n\n\n542. As hell is divided into the same number of societies as heaven,\nthere are as many hells as there are societies of heaven; for as each\nsociety of heaven is a heaven in smaller form (see above, n. 51-58),\nso each society in hell is a hell in smaller form. As in general\nthere are three heavens, so in general there are three hells, a\nlowest, which is opposite to the inmost or third heaven, a middle,\nwhich is opposite to the middle or second heaven, and a higher, which\nis opposite to the outmost or first heaven.\n\n\n543. How the hells are ruled by the Lord shall be briefly explained.\nIn general the hells are ruled by a general outflow from the heavens\nof Divine good and Divine truth whereby the general endeavor flowing\nforth from the hells is checked and restrained; also by a particular\noutflow from each heaven and from each society of heaven. The hells\nare ruled in particular by means of the angels, to whom it is granted\nto look into the hells and to restrain insanities and disturbances\nthere; and sometimes angels are sent to them who moderate these\ninsanities and disturbances by their presence. But in general all in\nthe hells are ruled by means of their fears. Some are ruled by fears\nimplanted in the world and still inherent in them; but as these fears\nare not sufficient, and gradually subside, they are ruled by fears of\npunishments; and it is especially by these that they are deterred\nfrom doing evil. The punishments in hell are manifold, lighter or\nmore severe in accordance with the evils. For the most part the more\nwicked, who excel in cunning and in artifices, and who are able to\nhold the rest in subjection and servitude by means of punishments and\nconsequent terror, are set over them; but these governors dare not\npass beyond the limits prescribed to them. It must be understood that\nthe sole means of restraining the violence and fury of those who are\nin the hells is the fear of punishment. There is no other way.\n\n\n544. It has been believed heretofore in the world that there is one\ndevil that presides over the hells; that he was created an angel of\nlight; but having become rebellious he was cast down with his crew\ninto hell. This belief has prevailed because the Devil and Satan, and\nalso Lucifer, are mentioned by name in the Word, and the Word in\nthose places has been understood according to the sense of the\nletter. But by \"the devil\" and \"Satan\" there hell is meant, \"devil\"\nmeaning the hell that is behind, where the worst dwell, who are\ncalled evil genii; and \"Satan\" the hell that is in front, where the\nless wicked dwell, who are called evil spirits; and \"Lucifer\" those\nthat belong to Babel, or Babylon, who would extend their dominion\neven into heaven. That there is no one devil to whom the hells are\nsubject is evident also from this, that all who are in the hells,\nlike all who are in the heavens, are from the human race (see n.\n311-317); and that those who have gone there from the beginning of\ncreation to this time amount to myriads of myriads, and everyone of\nthem is a devil in accord with his opposition to the Divine while he\nlived in the world (see above, n. 311, 312).\n\n\n\n545. LVII. THE LORD CASTS NO ONE INTO HELL; THE SPIRIT CASTS HIMSELF\nDOWN.\n\nAn opinion has prevailed with some that God turns away His face from\nman, casts man away from Himself, and casts him into hell, and is\nangry with him on account of his evil; and some believe also that God\npunishes man and does evil to him. In this opinion they establish\nthemselves by the sense of the letter of the Word, where such things\nare declared, not knowing that the spiritual sense of the Word, by\nwhich the sense of the letter is made clear, is wholly different; and\nconsequently that the genuine doctrine of the church, which is from\nthe spiritual sense of the Word, teaches otherwise, namely, that God\nnever turns away His face from man, and never casts man away from\nHimself, that He casts no one into hell and is angry with no one.{1}\nEveryone, moreover, whose mind is enlightened perceives this to be\ntrue when he reads the Word, from the simple truth that God is good\nitself, love itself, and mercy itself; and that good itself cannot do\nevil to any one, and love itself and mercy itself can not cast man\naway from itself, because this is contrary to the very essence of\nmercy and love, thus contrary to the Divine Itself. Therefore those\nwho think from an enlightened mind clearly perceive, when they read\nthe Word, that God never turns Himself away from man; and as He never\nturns Himself away from him He deals with him from goodness, love,\nand mercy, that is, wills good to him, loves him, and is merciful to\nhim. And from this they see that the sense of the letter of the Word,\nin which such things are declared, has stored up within itself a\nspiritual sense, and that these expressions that are used in the\nsense of the letter in accommodation to man's apprehension and\naccording to his first and general ideas are to be explained in\naccordance with the spiritual sense.\n\n  {Footnote 1} In the Word anger and wrath are attributed to the\n  Lord, but they are in man, and it is so expressed because such\n  is the appearance to man when he is punished and damned (n.\n  798, 5798, 6997, 8284, 8483, 8875, 9306, 10431). Evil also is\n  attributed to the Lord, although nothing but good is from Him\n  (n. 2447, 6071, 6991, 6997, 7533, 7632, 7679, 7926, 8227, 8228,\n  8632, 9306). Why it is so expressed in the Word (n. 6071, 6991,\n  6997, 7632, 7643, 7679, 7710, 7926, 8282, 9010, 9128). The Lord\n  is pure mercy and clemency (n. 6997, 8875).\n\n\n546. Those who are enlightened see further that good and evil are two\nopposites, and are therefore opposed as heaven and hell are, and that\nall good is from heaven and all evil from hell; and as it is the\nDivine of the Lord that makes heaven (n. 7-12), nothing but good\nflows into man from the Lord, and nothing but evil from hell; thus\nthe Lord is continually withdrawing man from evil and leading him to\ngood, while hell is continually leading man into evil. Unless man\nwere between these two, he could have no thought nor any will, still\nless any freedom or any choice; for all these man has by virtue of\nthe equilibrium between good and evil; consequently if the Lord\nshould turn Himself away, leaving man to evil alone, man would cease\nto be man. All this shows that the Lord flows into every man with\ngood, into the evil man as well as the good; but with the difference\nthat the Lord is continually withdrawing the evil man from evil and\nis continually leading the good man to good; and this difference lies\nin the man himself, because he is the recipient.\n\n\n547. From this it is clear that it is from hell that man does evil,\nand from the Lord that he does good. But man believes that whatever\nhe does he does from himself, and in consequence of this the evil\nthat he does sticks to him as his own; and for this reason man is the\ncause of his own evil, and in no way the Lord. Evil in man is hell in\nhim, for it is the same thing whether you say evil or hell. And since\nman is the cause of his own evil he is led into hell, not by the Lord\nbut by himself. For so far is the Lord from leading man into hell\nthat it is He who delivers man from hell, and this He does so far as\nman does not will and love to be in his own evil. All of man's will\nand love continues with him after death (n. 470-484). He who wills\nand loves evil in the world wills and loves the same evil in the\nother life, but he no longer suffers himself to be withdrawn from it.\nIf, therefore, a man is in evil he is tied to hell, and in respect to\nhis spirit is actually there, and after death desires nothing so much\nas to be where his evil is; consequently it is man who casts himself\ninto hell after death, and not the Lord.\n\n\n548. How this comes about shall also be explained. When man enters\nthe other life he is received first by angels, who perform for him\nall good offices, and talk with him about the Lord, heaven, and the\nangelic life, and instruct him in things that are true and good. But\nif the man, now a spirit, be one who knew about these things in the\nworld, but in heart denied or despised them, after some conversation\nhe desires and seeks to get away from these angels. As soon as the\nangels perceive this they leave him. After some interaction with\nothers he at length unites himself with those who are in evil like\nhis own (see above, n. 445-452). When this takes place he turns\nhimself away from the Lord and turns his face towards the hell to\nwhich he had been joined in the world, in which those abide who are\nin a like love of evil. All this makes clear that the Lord draws\nevery spirit to Himself by means of angels and by means of influx\nfrom heaven; but those spirits that are in evil completely resist,\nand as it were tear themselves away from the Lord, and are drawn by\ntheir own evil, thus by hell, as if by a rope. And as they are so\ndrawn, and by reason of their love of evil are eager to follow, it is\nevident that they themselves cast themselves into hell by their own\nfree choice. Men in the world because of their idea of hell are\nunable to believe that this is so. In fact, in the other life before\nthe eyes of those who are outside of hell it does not so appear; but\nonly so to those who cast themselves into hell, for such enter of\ntheir own accord. Those who enter from a burning love of evil appear\nto be cast headlong, with the head downwards and the feet upwards. It\nis because of this appearance that they seem to be cast into hell by\nDivine power. (But about this more will be said below, n. 574.) From\nall this it can be seen that the Lord casts no one into hell, but\neveryone casts himself into hell, both while he is living in the\nworld and also after death when he comes among spirits.\n\n\n549. The Lord from His Divine Essence, which is goodness, love, and\nmercy, is unable to deal in the same way with every man, because\nevils and their falsities prevent, and not only quench His Divine\ninflux but even reject it. Evils and their falsities are like black\nclouds which interpose between the sun and the eye, and take away the\nsunshine and the serenity of its light; although the unceasing\nendeavor of the sun to dissipate the opposing clouds continues, for\nit is operating behind them; and in the meantime transmits something\nof obscure light into the eye of man by various roundabout ways. It\nis the same in the spiritual world. The sun there is the Lord and the\nDivine love (n. 116-140); and the light there is the Divine truth (n.\n126-140); black clouds there are falsities from evil; the eye there\nis the understanding. So far as any one in that world is in falsities\nfrom evil he is encompassed by such a cloud, which is black and dense\naccording to the degree of his evil. From this comparison it can be\nseen that the Lord is unceasingly present with everyone, but that He\nis received variously.\n\n\n550. Evil spirits are severely punished in the world of spirits in\norder that by means of punishments they may be deterred from doing\nevil. This also appears to be from the Lord; and yet nothing of\npunishment there is from the Lord, but is from the evil itself; since\nevil is so joined with its own punishment that the two cannot be\nseparated. For the infernal crew desire and love nothing so much as\ndoing evil, especially inflicting punishments and torment upon\nothers; and they maltreat and inflict punishments upon everyone who\nis not protected by the Lord. When, therefore, evil is done from an\nevil heart, because it thereby discards all protection from the Lord,\ninfernal spirits rush upon the one who does the evil, and inflict\npunishment. This may be partly illustrated by evils and their\npunishments in the world, where the two are also joined. For laws in\nthe world prescribe a penalty for every evil; therefore he that\nrushes into evil rushes also into the penalty of evil. The only\ndifference is that in the world the evil may be concealed; but in the\nother life it cannot be concealed. All this makes clear that the Lord\ndoes evil to no one; and that it is the same as it is in the world,\nwhere it is not the king nor the judge nor the law that is the cause\nof punishment to the guilty, because these are not the cause of the\nevil in the evil doer.\n\n\n\n551. LVIII. ALL WHO ARE IN THE HELLS ARE IN EVILS AND IN FALSITIES\nTHEREFROM DERIVED FROM THE LOVES OF SELF AND OF THE WORLD.\n\nAll who are in the hells are in evils and in falsities therefrom, and\nno one there is in evils and at the same time in truths. In the world\nevil men for the most part have some knowledge of spiritual truths,\nwhich are the truths of the church, having been taught them from\nchildhood and later by preaching and by reading the Word; and\nafterwards they have talked about them. Some have even led others to\nbelieve that they are Christians at heart because of their knowing\nhow to talk with pretended affection in harmony with the truth, also\nhow to act uprightly as if from spiritual faith. But those of this\nclass whose interior thoughts have been hostile to these truths, and\nwho have refrained from doing the evils that were in harmony with\ntheir thoughts only because of the civil laws, or with a view to\nreputation, honors, and gain, are all of them evil in heart, and are\nin truths and goods not in respect to their spirit but only in\nrespect to their body; and consequently, when their externals are\ntaken away from them in the other life, and their internals which\npertain to their spirit are revealed, they are wholly in evils and\nfalsities, and not at all in truths and goods; and it is thus made\nclear that truths and goods resided only in their memory merely as\nthings known about, and that they brought them forth therefrom when\ntalking, putting on a semblance of good seemingly from spiritual love\nand faith. When such are let into their internals and thus into their\nevils they are no longer able to speak what is true, but only what is\nfalse; since they speak from evils; for to speak what is true from\nevils is then impossible, since the spirit is nothing but his own\nevil, and from evil what is false goes forth. Every evil spirit is\nreduced to this state before he is cast into hell (see above,\nn. 499-512). This is called being vastated in respect to truths and\ngoods.{1} Vastation is simply being let into one's internals, that\nis, into what is the spirit's own, or into the spirit itself (see\nabove, n. 425).\n\n  {Footnote 1} Before the evil are cast down into hell they are\n  devastated of truths and goods, and when these have been taken\n  away they are of themselves carried into hell (n. 6977, 7039,\n  7795, 8210, 8232, 9330). The Lord does not devastate them, but\n  they devastate themselves (n. 7643, 7926). Every evil has in it\n  what is false; therefore those who are in evil are also in\n  falsity, although some do not know it (n. 7577, 8094). Those\n  who are in evil must needs think what is false when they think\n  from themselves (n. 7437). All who are in hell speak falsities\n  from hell (n. 1695, 7351, 7352, 7357, 7392, 7689).\n\n\n552. When man after death comes into this state he is no longer a\nman-spirit, as he was in his first state (of which above, n.\n491-498), but is truly a spirit; for he is truly a spirit who has a\nface and body that correspond to his internals which pertain to his\nmind, that is, has an external form that is a type or effigy of his\ninternals. A spirit is such after he has passed through the first and\nsecond states spoken of above; consequently when he is looked upon\nhis character is at once known, not only from his face and from his\nbody, but also from his speech and movements; and as he is then in\nhimself he can be nowhere else than where his like are. [2] For in\nthe spiritual world there is a complete sharing of affections and\ntheir thoughts, and in consequence a spirit is conveyed to his like\nas if of himself, since it is done from his affection and its\ndelight. In fact, he turns himself in that direction; for thus he\ninhales his own life or draws his breath freely, which he cannot do\nwhen he turns another way. It must be understood that this sharing\nwith others in the spiritual world is effected in accordance with the\nturning of the face, and that each one has constantly before his face\nthose who are in a love like his own, and this in every turning of\nthe body (see above, n. 151) [3] In consequence of this all infernal\nspirits turn themselves away from the Lord toward the densely dark\nbody and the dark body that are there in place of the sun and moon of\nthis world, while all the angels of heaven turn themselves to the\nLord as the sun of heaven and as the moon of heaven (see above,\nn. 123, 143, 144, 151). From all this it is clear that all who are in\nthe hells are in evils and in falsities therefrom; also that they are\nturned to their own loves.\n\n\n553. All spirits in the hells, when seen in any light of heaven,\nappear in the form of their evil; for everyone there is an image of\nhis evil, since his interiors and his exteriors act as a one, the\ninteriors making themselves visible in the exteriors, which are the\nface, body, speech and movements; thus the character of the spirit is\nknown as soon as he is seen. In general evil spirits are forms of\ncontempt of others and of menaces against those who do not pay them\nrespect; they are forms of hatreds of various kinds, also of various\nkinds of revenge. Fierceness and cruelty from their interiors show\nthrough these forms. But when they are commended, venerated, and\nworshiped by others their faces are restrained and take on an\nexpression of gladness from delight. [2] It is impossible to describe\nin a few words how all these forms appear, for no one is like\nanother, although there is a general likeness among those who are in\nthe same evil, and thus in the same infernal society, from which, as\nfrom a plane of derivation, the faces of all are seen to have a\ncertain resemblance. In general their faces are hideous, and void of\nlife like those of corpses; the faces of some are black, others fiery\nlike torches, others disfigured with pimples, warts, and ulcers; some\nseem to have no face, but in its stead something hairy or bony; and\nwith some only the teeth are seen; their bodies also are monstrous;\nand their speech is like the speech of anger or of hatred or of\nrevenge; for what everyone speaks is from his falsity, while his tone\nis from his evil. In a word, they are all images of their own hell.\n[3] I have not been permitted to see what the form of hell itself in\ngeneral is; I have only been told that as the entire heaven in one\ncomplex reflects a single man (n. 59-67), so the entire hell in one\ncomplex reflects a single devil, and might be exhibited in an image\nof a single devil (see above, n. 544). But the forms of particular\nhells or infernal societies I have often been permitted to see; for\nat their entrances, which are called the gates of hell, a monster\ncommonly appears that represents in a general way the form of those\nwithin. The fierce passions of those who dwell there are represented\nat the same time in horrible and hideous ways that I forbear to\ndescribe. [4] But it must be understood that this is the way infernal\nspirits appear in the light of heaven, while among themselves they\nappear as men. This is of the Lord's mercy, that they may not appear\nas loathsome to one another as they appear before the angels. But\nthis appearance is a fallacy, for as soon as any ray of light from\nheaven is let in, their human forms appear changed into monstrous\nforms, such as they are in themselves (as has been described above).\nFor in the light of heaven everything appears as it is in itself. For\nthis reason they shun the light of heaven and cast themselves down\ninto their own light, which is like that from lighted coals, and in\nsome cases like that from burning sulphur; but this light also is\nturned into mere thick darkness when any light from heaven flows in\nupon it. This is why the hells are said to be in thick darkness and\nin darkness; and why \"thick darkness\" and \"darkness\" signify\nfalsities derived from evil, such as are in hell.\n\n\n554. From an inspection of these monstrous forms of spirits in the\nhells (which, as I have said, are all forms of contempt of others and\nof menaces against those who do not pay them honor and respect, also\nforms of hatred and revenge against those who do not favor them), it\nbecame evident that in general they were all forms of the love of\nself and the love of the world; and that the evils of which these are\nthe specific forms have their origin in these two loves. Moreover, I\nhave been told from heaven, and it has been proved to me by much\nexperience, that these two loves, the love of self and the love of\nthe world, rule in the hells and constitute the hells as love to the\nLord and love towards the neighbor rule in the heavens and constitute\nthe heavens; also that the two loves that are the loves of hell and\nthe two loves that are the loves of heaven are diametrically opposite\nto each other.\n\n\n555. At first I wondered how it is that love of self and love of the\nworld could be so diabolical, and how those who are in these loves\ncould be such monsters in appearance; for in the world not much\nthought is given to love of self, but only to that elated state of\nmind in external matters which is called haughtiness, and that alone,\nbeing so apparent to the sight, is regarded as love of self.\nFurthermore, love of self, when it is not so displayed, is believed\nin the world to be the very fire of life by which man is stimulated\nto seek employment and to perform uses, and if he found no honor or\nglory in these his mind would grow torpid. It is asked, Who has ever\ndone any worthy, useful, and distinguished deed except for the sake\nof being praised and honored by others, or regarded with esteem and\nhonor by others? And can this be from any other source than the fire\nof love for glory and honor, consequently for self. For this reason,\nit is unknown in the world that love of self, regarded in itself, is\nthe love that rules in hell and constitutes hell in man. This being\nso I will first describe what the love of self is, and then will show\nthat all evils and their falsities spring from that love as their\nfountain.\n\n\n556. The love of self is wishing well to oneself alone, and to others\nonly for the sake of self, even to the church, one's country, or any\nhuman society. It consists also in doing good to all these solely for\nthe sake of one's own reputation, honor, and glory; and unless these\nare seen in the uses he performs in behalf of others he says in his\nheart, How does it concern me? Why should I do this? What shall I get\nfrom it? and therefore he does not do it. Evidently, then, he who is\nin the love of self does not love the church or his country or\nsociety, nor any use, but himself alone. His delight is solely the\ndelight of the love of self; and as the delight that comes forth from\nhis love is what constitutes the life of man, his life is a life of\nself; and a life of self is a life from what is man's own, and what\nis man's own, regarded in itself, is nothing but evil. He who loves\nhimself loves also those who belong to him, that is, in particular,\nhis children and grandchildren, and in general, all who are at one\nwith him, whom he calls his. To love these is to love himself, for he\nregards them as it were in himself, and himself in them. Among those\nwhom he calls his are also all who commend, honor, and pay their\ncourt to him.\n\n\n557. What love of self is can be seen by comparing it with heavenly\nlove. Heavenly love consists in loving uses for the sake of uses, or\ngoods for the sake of goods, which are done by man in behalf of the\nchurch, his country, human society, and a fellow-citizen; for this is\nloving God and loving the neighbor, since all uses and all goods are\nfrom God, and are the neighbor who is to be loved. But he who loves\nthese for the sake of himself loves them merely as servants, because\nthey are serviceable to him; consequently it is the will of one who\nis in self-love that the church, his country, human societies, and\nhis fellow citizens, should serve him, and not he them, for he places\nhimself above them and places them beneath himself. Therefore so far\nas any one is in love of self he separates himself from heaven,\nbecause he separates himself from heavenly love.\n\n\n558. [a.] Furthermore, so far as any one is in heavenly love, which\nconsists in loving uses and goods and being moved by delight of heart\nwhen doing them for the sake of the church, country, human society,\nand ones fellow-citizens, he is so far led by the Lord, because that\nlove is the love in which the Lord is, and which is from Him. But so\nfar as any one is in the love of self, which consists in performing\nuses and goods for the sake of himself, so far he is led by himself;\nand so far as any one is led by himself he is not led by the Lord.\nAnd from this it also follows that so far as any one loves himself he\nseparates himself from the Divine, thus also from heaven. To be led\nby one's self is to be led by what is one's own; and what is man's\nown is nothing but evil; for man's inherited evil consists in loving\nself more than God, and the world more than heaven.{1} Whenever man\nlooks to himself in the good that he does he is let into what is his\nown, that is, into his inherited evils for he then looks from good to\nhimself and from himself to good, and therefore he presents an image\nof himself in his good, and not an image of the Divine. That this is\nso has also been proved to me by experience. There are evil spirits\nwhose dwelling places are in the middle quarter between the north and\nthe west, beneath the heavens, who are skilled in the art of leading\nwell-disposed spirits into their nature [proprium] and thus into\nevils of various kinds. This they do by leading them into thoughts\nabout themselves, either openly by praises and honors, or secretly by\ndirecting their affections to themselves; and so far as this is done\nthey turn the faces of the well-disposed spirits away from heaven,\nand to the same extent they obscure their understanding and call\nforth evils from what is their own.\n\n  {Footnote 1} Man's own, which he derives by inheritance from\n  his parents, is nothing but dense evil (n. 210, 215, 731, 876,\n  987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283,\n  10284, 10286, 10731). Man's own is loving self more than God,\n  and the world more than heaven, and making nothing of one's\n  neighbor in comparison with oneself, except for the sake of\n  self, that is one's own self; thus it consists in love of self\n  and of the world (n. 694, 731, 4317, 5660). All evils flow from\n  the love of self and the love of the world when these\n  predominate (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376,\n  7488, 7489, 8318, 9335, 9348, 10038, 10742). These evils are\n  contempt of others, enmity, hatred, revenge, cruelty, deceit\n  (n. 6667, 7370, 7374, 9348, 10038, 10742). From these evils all\n  falsity flows (n. 1047, 10283, 10284, 10286).\n\n\n558. [b.] That the love of self is the opposite of love to the\nneighbor can be seen from the origin and essence of both. The love of\nthe neighbor of one who is in the love of self begins with oneself,\nfor he claims that everyone is neighbor to himself; and it goes forth\nfrom him as its center to all who make one with him, diminishing in\naccordance with the degree of their conjunction with him by love. All\noutside of this circle are regarded as of no account; and those who\nare opposed to those in the circle and to their evils are accounted\nas enemies, whatever their character may be, however wise, upright,\nhonest, or just. But spiritual love to the neighbor begins with the\nLord, and goes forth from Him as its center to all who are conjoined\nto Him by love and faith, going forth in accordance with the quality\nof their love and faith.{1} Evidently, then, the love of the neighbor\nthat has its beginning in man is the opposite of the love to the\nneighbor that has its beginning in the Lord; and the former proceeds\nfrom evil because it proceeds from what is man's own, while the\nlatter proceeds from good because it proceeds from the Lord, who is\ngood itself. Evidently, also, the love of the neighbor that proceeds\nfrom man and from what is his own is corporeal, while the love to the\nneighbor that proceeds from the Lord is heavenly. In a word, in the\nman in whom love of self prevails that love constitutes the head, and\nheavenly love constitutes the feet. On that love he stands; and if it\ndoes not serve him he tramples it under foot. This is the cause of\nthe appearance that those who are cast down into hell fall with the\nhead downward towards hell, and with the feet upwards towards heaven\n(see above, n. 548).\n\n  {Footnote 1} Those who do not know what it is to love the\n  neighbor imagine every man to be a neighbor, and that good is\n  to be done to everyone who is in need of help (n. 6704). They\n  also believe that everyone is neighbor to himself, and thus\n  that love to the neighbor begins with self (n. 6933). Those who\n  love themselves above all things, that is, with whom self-love\n  prevails, also make love to the neighbor to begin with\n  themselves (n. 6710). In what manner everyone is neighbor to\n  himself, explained (n. 6933-6938). But those who are\n  Christians and who love God above all things make love to the\n  neighbor to begin with the Lord, because He is to be loved\n  above all things (n. 6706, 6711, 6819, 6824). The distinctions\n  of neighbor are as many as the distinctions of good from the\n  Lord, and there should be distinction in doing good to everyone\n  in accordance with the quality of his state, and this is a\n  matter of Christian prudence (n. 6707, 6709, 6711, 6818). These\n  distinctions are innumerable, and for this reason the ancients,\n  who knew what is meant by the neighbor, reduced the exercises\n  of charity into classes, which they denoted by suitable names,\n  and from this knew in what respect everyone was a neighbor, and\n  in what manner good was to be done to everyone with prudence\n  (n. 2417, 6628, 6705, 7259-7262). The doctrine in the ancient\n  churches was the doctrine of charity towards the neighbor, and\n  from this they had wisdom (n. 2417, 2385, 3419, 3420, 4844,\n  6628).\n\n\n559. Again, love of self is such that so far as the reins are given\nit, that is, so far as external bonds are removed, which are fears of\nthe law and its penalties, and of the loss of reputation, honor,\ngain, employment, and life, so far it rushes on until it finally\nlongs to rule not only over the entire world but also over the entire\nheaven, and over the Divine Himself, knowing no limit or end. This\npropensity lurks hidden in everyone who is in love of self, although\nit is not manifest to the world, where it is held in check by such\nbonds as have been mentioned. Everyone can see examples of this in\npotentates and kings who are subject to no such restraints and bonds,\nbut rush on and subjugate provinces and kingdoms so far as they are\nsuccessful, and aspire to power and glory without limit; and still\nmore strikingly in the Babylon of this day, which has extended its\ndominion into heaven, and has transferred to itself all the Divine\npower of the Lord, and continually lusts for more. That such men,\nwhen they have entered after death the other life, are directly\nopposed to the Divine and to heaven, and are on the side of hell, can\nbe seen in the little work on The Last Judgment and the Destruction\nof Babylon.\n\n\n560. Picture to yourself a society of such persons, all of whom love\nthemselves alone and love others only so far as they make one with\nthemselves, and you will see that their love is precisely like the\nlove of thieves for each other, who embrace and call one another\nfriends so long as they are acting together; but when they cease to\nact together and discard their subordination to one another, they\nrise up against and murder one another. When the interiors or the\nminds of such are explored they will be seen to be full of bitter\nhatred one against another, and at heart will laugh at all justice\nand honesty, and likewise at the Divine, which they reject as of no\naccount. This is still more evident in the societies of such in the\nhells treated of below.\n\n\n561. The interiors pertaining to the thoughts and affections of those\nwho love themselves above all things are turned towards themselves\nand the world, and thus are turned away from the Lord and from\nheaven; and consequently they are obsessed with evils of every kind,\nand the Divine cannot flow in; for if it does flow in it is instantly\nsubmerged in thoughts of self, and is defiled, and is also mingled\nwith the evils that flow from what is their own. This is why all such\nin the other life look backwards away from the Lord, and towards the\ndensely dark body that is there in the place of the sun of the world,\nand is diametrically opposite to the sun of heaven, which is the Lord\n(see above, n. 123). \"Thick darkness\" signifies evil, and the \"sun of\nthe world\" the love of self.{1}\n\n  {Footnote 1} \"The sun of the world\" signifies the love of self\n  (n. 2441). In this sense \"to worship the sun\" signifies to\n  worship those things that are antagonistic to heavenly love and\n  to the Lord (n. 2441, 10584). \"The sun's growing hot\" means an\n  increasing lust of evil (n. 8487).\n\n\n562. The evils of those who are in the love of self are, in general,\ncontempt of others, envy, enmity against all who do not favor them,\nand consequent hostility, hatred of various kinds, revenge, cunning,\ndeceit, unmercifulness, and cruelty; and in respect to religious\nmatters there is not merely a contempt for the Divine and for Divine\nthings, which are the truths and goods of the church, but also\nhostility to them. When man becomes a spirit this hostility is turned\ninto hatred; and then he not only cannot endure to hear these truths\nand goods mentioned, he even burns with hatred against all who\nacknowledge and worship the Divine. I once talked with a certain\nspirit who in the world had been a man in authority, and had loved\nself to an unusual degree; and when he simply heard some one mention\nthe Divine, and especially when he heard him mention the Lord, he was\nso excited by hatred arising from anger as to burn with the desire to\nkill; and when the reins of his love were loosened he wished to be\nthe devil himself, that from his love of self he might continually\ninfest heaven. This is the desire also of some of the Papist religion\nwhen they perceive in the other life that the Lord has all power and\nthey have none.\n\n\n563. Certain spirits were seen by me in the western quarter towards\nthe south, who said that they had been in positions of great dignity\nin the world, and that they deserved to be more highly esteemed than\nothers and to rule over others. Their interior character was explored\nby angels, and it was found that in their offices in the world they\nhad not looked to uses but to themselves, and thus that they had set\nthemselves before uses. But as they were very eager and importunate\nto be set over others they were allowed to associate with those who\nwere consulting about matters of great importance; but it was\nperceived that they were unable to give any thought to the business\nunder discussion, or to see matters as they are in themselves, or to\nspeak with reference to the use of the thing, but were able to speak\nonly with reference to self, and that they wished to act from what is\npleasing on the ground of favor. They were therefore dismissed from\nthat duty, and left to seek employment for themselves elsewhere.\nTherefore they went further into the western quarter, where they were\nreceived here and there, but everywhere were told that they thought\nonly of themselves, and of no business except with reference to self,\nand for this reason were stupid and like merely sensual corporeal\nspirits. On this account wheresoever they went they were sent away.\nSome time afterwards they were seen reduced to a destitute state and\nasking alms. Thus it was made clear that those who are in the love of\nself, however from the fire of that love they may seem to speak in\nthe world wisely, speak merely from the memory, and not from any\nrational light. Therefore in the other life, when they are no longer\npermitted to bring forth the things of the natural memory, they are\nmore stupid than others, and for the reason that they are separated\nfrom the Divine.\n\n\n564. There are two kinds of dominion, one of love towards the\nneighbor and the other of love of self. These two dominions in their\nessence are direct opposites. One who rules from love towards the\nneighbor wills good to all, and loves nothing so much as uses, that\nis, serving others; which is willing good to others and performing\nuses, either to the church, or to the country, or to society, or to a\nfellow citizen. This is his love and the delight of his heart.\nMoreover, so far as he is exalted to dignities above others he\nrejoices, not for the sake of the dignities but for the sake of the\nuses he is then able to perform in greater abundance and of a higher\norder. Such dominion exists in the heavens. [2] But one who rules\nfrom the love of self wills good to no one except himself; the uses\nhe performs are for the sake of his own honor and glory, which to him\nare the only uses; his end in serving others is that he may himself\nbe served, honored, and permitted to rule; he seeks dignities not for\nthe sake of the good offices he may render to his country and the\nchurch, but that he may gain eminence and glory and thereby the\ndelight of his heart. [3] Moreover this love of dominion continues\nwith everyone after his life in the world. Those that have ruled from\nlove towards the neighbor are entrusted with authority in the\nheavens; but then it is not they who rule, but the uses which they\nlove; and when uses rule the Lord rules. But those who have ruled\nwhile in the world are in hell, and are there vile slaves. I have\nseen those who had power in the world, but who exercised dominion\nfrom love of self, cast out among the most vile, and some among those\nwho are in excrementitious places.\n\n\n565. But in respect to the love of the world: it is a love opposed to\nheavenly love in a less degree than love of self, because the evils\nhidden within it are lesser evils. The love of the world consists in\none's desiring to secure to himself, by any kind of artifice, the\nwealth of others, and in setting his heart upon riches, and\npermitting the world to draw him and lead him away from spiritual\nlove, which is love towards the neighbor, and thus from heaven and\nfrom the Divine. But this love is manifold. There is a love of wealth\nfor the sake of being exalted to honors, when these alone are loved.\nThere is a love of honors and dignities with a view to the increase\nof wealth. There is a love of wealth for the sake of various uses\nthat give delight in the world. There is a love of wealth merely for\nthe sake of wealth, which is a miserly love; and so on. The end for\nthe sake of which wealth is sought is called its use; and it is the\nend or use that gives to love its quality; for the love is such as is\nthe end in view, and all other things merely serve it as means.\n\n\n\n566. LVIV. WHAT HELL FIRE IS AND WHAT THE GNASHING OF TEETH IS.\n\nWhat eternal fire is, and what the gnashing of teeth is, which are\nmentioned in the Word in reference to those who are in hell, scarcely\nany one as yet has known, because the contents of the Word have been\nthought about only in a material way, and nothing has been known\nabout its spiritual sense. So fire has been understood by some to\nmean material fire, by others to mean torment in general, by others\nremorse of conscience, and others have held that it is mentioned\nmerely to excite terror in the wicked. Likewise some have supposed\nthe gnashing of teeth to mean actual gnashing, and some only a\nhorror, such as is excited when such a collision of teeth is heard.\nBut any one who is acquainted with the spiritual meaning of the Word\nmay know what eternal fire is, and what the gnashing of teeth is; for\nevery expression and every meaning of the expressions in the Word\ncontains a spiritual meaning, since the Word in its bosom is\nspiritual; and what is spiritual can be set before man only in\nnatural forms of expression, because man is in the natural world and\nthinks from the things of that world. Therefore it shall now be told\nwhat is meant by \"eternal fire\" and \"the gnashing of teeth\" into\nwhich the spirits of evil men enter after death, or which their\nspirits, then in the spiritual world, endure.\n\n\n567. There are two origins of heat, one the sun of heaven which is\nthe Lord, and the other the sun of the world. The heat that is from\nthe sun of heaven, that is, the Lord, is spiritual heat; and this in\nits essence is love (see above, n. 126-140); but the heat from the\nsun of the world is natural heat, and this in its essence is not\nlove, but serves spiritual heat or love as a receptacle. Evidently\nlove in its essence is heat, since it is love, in accord with its\ndegree and quality, that gives heat to the mind, and thence to the\nbody; and this man experiences as well in the winter as in the\nsummer. The heating of the blood is from the same source. That the\nnatural heat that springs from the sun of the world serves spiritual\nheat as a receptacle is evident from the heat of the body, which is\nexcited by the heat of its spirit, and is a kind of substitute for\nthat heat in the body. It is especially evident from the spring and\nsummer heat in animals of every kind which then annually renew their\nloves. [2] It is not the natural heat that produces this effect, but\nit disposes their bodies to receive the heat that flows into them\nfrom the spiritual world; for the spiritual world flows into the\nnatural as cause into effect. Whoever believes that natural heat\nproduces these loves is much deceived, for influx is from the\nspiritual world into the natural world, and not from the natural\nworld into the spiritual; and as all love belongs to the life itself\nit is spiritual. [3] Again, he who believes that any thing comes\nforth in the natural world without influx from the spiritual world is\ndeceived, for what is natural comes forth and continues to exist only\nfrom what is spiritual. Furthermore, the subjects of the vegetable\nkingdom derive their germinations from influx out of the spiritual\nworld. The natural heat of spring time and summer merely disposes the\nseeds into their natural forms by expanding and opening them so that\ninflux from the spiritual world can there act as a cause. These\nthings are mentioned to make clear that there are two kinds of heat,\nspiritual heat and natural heat; and that spiritual heat is from the\nsun of heaven and natural heat from the sun of the world, and that\ninflux and consequent cooperation produce the effects that appear\nbefore the eyes in the world.{1}\n\n  {Footnote 1} There is an influx from the spiritual world into\n  the natural world (n. 6053-6058, 6189-6215, 6307-6327,\n  6466-6495, 6598-6626). There is also an influx into the lives\n  of animals (n. 5850). And into the subjects of the vegetable\n  kingdom (n. 3648). This influx is a continual endeavor to act\n  in accordance with the Divine order (n. 6211 at the end).\n\n\n568. Spiritual heat in man is the heat of his life, because, as was\nsaid above, it is in its essence love. This heat is what is meant in\nthe Word by \"fire,\" love to the Lord and love towards the neighbor by\n\"heavenly fire,\" and love of self and love of the world by \"infernal\nfire.\"\n\n\n569. Infernal fire or love springs from a like origin as heavenly\nfire or love, namely, the sun of heaven, or the Lord; but it is made\ninfernal by those who receive it. For all influx from the spiritual\nworld varies in accordance with reception, that is, in accordance\nwith the forms into which it flows, just as it is with the heat and\nlight from the sun of the world. The heat from that sun flowing into\nshrubberies and beds of flowers produces vegetation, and draws forth\ngrateful and sweet odors; but the same heat flowing into\nexcrementitious and decaying substances produces putrefactions, and\ndraws forth rank and disgusting stenches. In like manner the light\nfrom the same sun produces in one subject beautiful and pleasing\ncolors, in another unbeautiful and disagreeable colors. The same is\ntrue of the heat and light from the sun of heaven, which is love.\nWhen the heat, or love, from that sun flows into good, as it does in\ngood men and angels, it makes their good fruitful; but when it flows\ninto the evil it produces a contrary effect, for their evils either\nsuffocate it or pervert it. In like manner when the light of heaven\nflows into the truths of good it imparts intelligence and wisdom; but\nwhen it flows into the falsities of evil it is turned into insanities\nand phantasies of various kinds. Thus in every instance the result is\nin accordance with reception.\n\n\n570. As infernal fire is the love of self and of the world it is also\nevery lust of these loves, since lust is love in its continuity, for\nwhat a man loves he continually lusts after. Infernal fire is also\ndelight, since what a man loves and lusts after he perceives, when he\nobtains it, to be delightful. Man's delight of heart is from no other\nsource. Infernal fire, therefore, is the lust and delight that spring\nfrom these two loves as their origins. The evils flowing from these\nloves are contempt of others, enmity, and hostility against those who\ndo not favor them, envy, hatred, and revenge, and from these\nfierceness and cruelty; and in respect to the Divine they are denial\nand consequent contempt, derision, and detraction of the holy things\nof the church; and after death, when man becomes a spirit, these\nevils are changed to anger and hatred against these holy things (see\nabove, n. 562). And as these evils breathe forth continually the\ndestruction and murder of those whom they account as enemies, and\nagainst whom they burn with hatred and revenge, so it is the delight\nof their life to will to destroy and kill, and so far as they are\nunable to do this, to will to do mischief, to injure, and to exercise\ncruelty. [2] Such is the meaning of \"fire\" in the Word, where the\nevil and the hells are treated of, some passages from which I will\nhere quote in the way of proof:\n\n     Everyone is a hypocrite and an evil doer, and every mouth\n     speaketh folly. For wickedness burneth as the fire; it\n     devoureth the briers and thorns, and kindleth in the\n     thickets of the forests, and they roll upward in the\n     rising of smoke; and the people is become like food for\n     fire; no man spareth his brother (Isa. 9:17-19).\n\n     I will show wonders in the heavens, and in the earth blood\n     and fire, and pillars of smoke; the sun shall be turned\n     into darkness (Joel 2:30, 31).\n\n     The land shall become burning pitch; it shall not be\n     quenched night nor day; the smoke thereof shall go up\n     forever (Isa. 34:9, 10).\n\n     Behold the day cometh burning as a furnace, and all the\n     proud and every worker of wickedness shall be stubble; and\n     the day that cometh shall set them on fire (Mal. 4:1).\n\n     Babylon is become a habitation of demons. They cried out\n     as they saw the smoke of her burning. Her smoke goeth up\n     unto the ages of the ages (Apoc. 18:2, 18; 19:3).\n\n     He opened the pit of the abyss, and there went up a smoke\n     out of the pit as the smoke of a great furnace; and the\n     sun was darkened, and the air, by the smoke of the pit\n     (Apoc. 9:2).\n\n     Out of the mouth of the horses went forth fire and smoke\n     and brimstone; by these was the third part of men killed,\n     by the fire and by the smoke and by the brimstone (Apoc.\n     4:17, 18).\n\n     If any one adores the beast he shall drink of the wine of\n     the wrath of God mixed with unmixed wine in the cup of His\n     anger, and shall be tormented with fire and brimstone\n     (Apoc. 16:9, 10).\n\n     The fourth angel poured out his bowl upon the sun; and it\n     was given unto it to scorch men with fire; therefore men\n     were scorched with great heat (Apoc. 16:8, 9).\n\n     They were cast into a lake burning with fire and brimstone\n     (Apoc. 19:20; 20:14, 15; 21:8).\n\n     Every tree that bringeth not forth good fruit shall be\n     hewn down and cast into the fire (Matt. 3:10; Luke 3:9).\n\n     The Son of man shall send His angels, and they shall\n     gather out of His kingdom all things that cause stumbling\n     and them that do iniquity, and shall cast them into a\n     furnace of fire (Matt. 13:41, 42, 50).\n\n     The King shall say to them that are on the left hand,\n     Depart from Me, ye cursed, into eternal fire, prepared for\n     the devil and his angels (Matt. 25:41).\n\n     They shall be sent into everlasting fire, into the hell of\n     fire, where their worm shall not die, and the fire shall\n     not be quenched (Matt. 18:8, 9; Mark 9:43-49).\n\n     The rich man in hell said to Abraham that he was tormented\n     in flame (Luke 16:24).\n\nIn these and in many other passages \"fire\" means the lust pertaining\nto love of self and love of the world, and the \"smoke\" therefrom\nmeans falsity from evil.\n\n\n571. As the lust of doing the evils that are from the love of self\nand of the world is meant by \"infernal fire,\" and as such is the lust\nof all in the hells (as shown in the foregoing chapter) so when the\nhells are opened there is an appearance of fire with smoke, such as\nis seen in conflagrations, a dense fire from the hells where the love\nof self prevails, and a flaming fire from the hells where love of the\nworld prevails. But when the hells are closed this fiery appearance\nis not seen, but in its place there is a kind of obscurity like a\ncondensation of smoke; although the fire still rages within, as can\nbe seen by the heat exhaling therefrom, which is like the heat from\nthe burnt ruins after a fire, and in some places like the heat from a\nheated furnace, in others like the heat from a hot bath. When this\nheat flows into man it excites lusts in him, and in evil men hatred\nand revenge, and in the sick insanities. Such is the fire or such the\nheat that affects those who are in the above-mentioned loves, because\nin respect to their spirit they are attached to those hells, even\nwhile living in the body. But it must be understood that those who\nare in the hells are not in fire; the fire is an appearance; those\nthere are conscious of no burning, but only of a warmth like that\nwhich they had felt when in the world. This appearance of fire is\nfrom correspondence, since love corresponds to fire, and all things\nseen in the spiritual world are seen in accordance with\ncorrespondences.\n\n\n572. It must be noted that this infernal fire or heat is changed into\nintense cold when heat from heaven flows in; and those who are in it\nthen shiver like those seized with chills and fever, and are inwardly\ndistressed; and for the reason that they are in direct opposition to\nthe Divine; and the heat of heaven (which is Divine love)\nextinguishes the heat of hell (which is the love of self), and with\nit the fire of their life; and this is the cause of such cold and\nconsequent shivering and distress. This is accompanied by thick\ndarkness and by infatuation and mutual blindness therefrom. But this\nrarely happens, and only when outbreaks that have increased beyond\nmeasure need to be repressed.\n\n\n573. Since infernal fire means every lust for doing evil that flows\nforth from the love of self, this fire means also such torment as\nexists in the hells. For the lust from that love is a lust for\ninjuring others who do not honor, venerate and worship oneself; and\nin proportion to the anger thereby excited, and the hatred and\nrevenge from that anger, is there a lust for venting one's rage upon\nthem. When such lust is active in everyone in a society, and is\nrestrained by no external bond, such as the fear of the law, and of\nthe loss of reputation, honor, gain, and life, everyone from the\nimpulse of his own evil rushes upon another; and so far as he\nprevails subjugates the rest and subjects them to his dominion, and\nvents his rage with delight upon those who do not submit themselves.\nThis delight is so intimately united with the delight of bearing rule\nthat they exist in the same measure, since the delight of doing harm\nis contained in all enmity, envy, hatred, and revenge, which as said\nabove, are the evils of that love. All the hells are such societies,\nand in consequence everyone there bears hatred in his heart against\nothers, and from hatred bursts forth into cruelty so far as he has\npower. These cruelties and their torments are also meant by infernal\nfire, since they are the effects of lusts.\n\n\n574. It has been shown above (n. 548) that an evil spirit casts\nhimself into hell of his own accord. It shall now be told in a few\nwords how this comes about, when yet there are in hell such torments.\nFrom every hell there exhales a sphere of the lusts of those who are\nin it. Whenever this sphere is perceived by one who is in a like lust\nhe is affected at heart and filled with delight, for lust and its\ndelight make one, since whatever one lusts after is delightful to\nhim; and because of this a spirit turns himself hellwards, and from\ndelight of heart lusts to go thither, since he does not yet know that\nsuch torments exist there, although he who knows it still lusts to go\nthere. For no one in the spiritual world can resist his lust, because\nhis lust belongs to his love, and his love belongs to his will, and\nhis will belongs to his nature, and everyone there acts from his\nnature. [2] When, therefore, a spirit of his own accord and from his\nfreedom drifts towards his hell and enters it, he is received at\nfirst in a friendly manner, which makes him believe that he has come\namong friends. But this continues for a few hours only. In the\nmeanwhile he is explored in respect to his astuteness and consequent\nability; and when this has been done they begin to infest him, and\nthis by various methods, and with gradually greater severity and\nvehemence. This is accomplished by introducing him more interiorly\nand deeply into hell; for the more interior and deeper the hell the\nmore malignant are the spirits. After these infestations they begin\nto treat him cruelly by punishments, and this goes on until he is\nreduced to the condition of a slave. [3] But rebellious movements are\ncontinually springing up there, since everyone wishes to be greatest,\nand burns with hatred against the others; and in consequence new\nuprisings occur, and thus one scene is changed into another, and\nthose who are made slaves are delivered that they may assist some new\ndevil to subjugate others; and again those who refuse to submit and\nrender implicit obedience are tormented in various ways; and so on\ncontinually. Such torments are the torments of hell, which are called\nhell fire.\n\n\n575. Gnashing of teeth is the continual contention and combat of\nfalsities with each other, consequently of those who are in\nfalsities, joined with contempt of others, with enmity, mockery,\nridicule, blaspheming; and these evils burst forth into lacerations\nof various kinds; since everyone fights for his own falsity and calls\nit truth. These contentions and combats are heard outside of these\nhells like the gnashings of teeth; and are also turned into gnashings\nof teeth when truths from heaven flow in among them. In these hells\nare all who have acknowledged nature and have denied the Divine. In\nthe deeper of these hells are those that have confirmed themselves in\nsuch denials. As such are unable to receive any thing of light from\nheaven, and are thus unable to see any thing inwardly in themselves,\nthey are for the most part corporeal sensual spirits, who believe\nnothing except what they see with their eyes and touch with their\nhands. Therefore all the fallacies of the senses are truths to them;\nand it is from these that they dispute. This is why their contentions\nare heard as gnashings of teeth; for in the spiritual world all\nfalsities give a grating sound, and the teeth correspond to the\noutmost things in nature and to the outmost things in man, which are\ncorporeal sensual.{1} (That there is gnashing of teeth in the hells\nmay be seen in Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke\n13:28.)\n\n  {Footnote 1} The correspondence of the teeth (n. 5565-5568).\n  Those who are purely sensual and have scarcely anything of\n  spiritual light correspond to the teeth (n. 5565). In the Word\n  a tooth signifies the sensual, which is the outmost of the life\n  of man (n. 9052, 9062). Gnashing of teeth in the other life\n  comes from those who believe that nature is everything and the\n  Divine nothing (n. 5568).\n\n\n\n576. LX. THE MALICE AND HEINOUS ARTIFICES OF INFERNAL SPIRITS\n\nIn what way spirits are superior to men everyone can see and\ncomprehend who thinks interiorly and knows any thing of the operation\nof his own mind; for in his mind he can consider, evolve, and form\nconclusions upon more subjects in a single moment than he can utter\nor express in writing in half an hour. This shows the superiority of\nman when he is in his spirit, and therefore when he becomes a spirit.\nFor it is the spirit that thinks, and it is the body by which the\nspirit expresses its thoughts in speech or writing. In consequence of\nthis, when man after death becomes an angel he is in intelligence and\nwisdom ineffable in comparison with his intelligence and wisdom while\nhe lived in the world; for while he lived in the world his spirit was\nbound to his body, and was thereby in the natural world; and\ntherefore whatever he thought spiritually flowed into natural ideas,\nwhich are comparatively general, gross, and obscure, and which are\nincapable of receiving innumerable things that pertain to spiritual\nthought; and which infold spiritual thought in the obscurities that\narise from worldly cares. It is otherwise when the spirit is released\nfrom the body and comes into its spiritual state, which takes place\nwhen it passes out of the natural world into the spiritual world to\nwhich it belongs. From what has already been said it is evident that\nthe state of its thoughts and affections is then immeasurably\nsuperior to its former state. Because of this the thoughts of angels\nare ineffable and inexpressible, and are therefore incapable of\nentering into the natural thoughts of man; and yet every angel was\nborn a man, and has lived as a man, and he then seemed to himself to\nbe no wiser than any other like man.\n\n\n577. In the same degree in which angels have wisdom and intelligence\ninfernal spirits have malice and cunning; for the case is the same,\nsince the spirit of man when released from the body is in his good or\nin his evil--if an angelic spirit in his good, and if an infernal\nspirit in his evil. Every spirit is his own good or his own evil\nbecause he is his own love, as has been often said and shown above.\nTherefore as an angelic spirit thinks, wills, speaks, and acts, from\nhis good, an infernal spirit does this from his evil; and to think,\nwill, speak, and act from evil itself, is to think, will, speak, and\nact from all things included in the evil. [2] So long as man lived in\nthe body it was different, since the evil of the spirit was then\nunder the restraints that every man feels from the law, from hope of\ngain, from honor, from reputation, and from the fear of losing these;\nand therefore the evil of his spirit could not then burst forth and\nshow what it was in itself. Moreover, the evil of the spirit of man\nthen lay wrapped up and veiled in outward probity, honesty, justice,\nand affection for truth and good, which such a man professes and\ncounterfeits for the sake of the world; and under these semblances\nthe evil has lain so concealed and obscured that he himself scarcely\nknew that his spirit contained so much malice and craftiness, that\nis, that in himself he was such a devil as he becomes after death,\nwhen his spirit comes into itself and into its own nature. [3] Such\nmalice then manifests itself as exceeds all belief. There are\nthousands of evils that then burst forth from evil itself, among\nwhich are such as cannot be described in the words of any language.\nWhat they are has been granted me to know and also to perceive by\nmuch experience, since it has been granted me by the Lord to be in\nthe spiritual world in respect to my spirit and at the same time in\nthe natural world in respect to my body. This I can testify, that\ntheir malice is so great that it is hardly possible to describe even\na thousandth part of it; and so great that if man were not protected\nby the Lord he could never be rescued from hell; for with every man\nthere are spirits from hell as well as angels from heaven (see above,\nn. 292, 293); and yet the Lord cannot protect man unless he\nacknowledges the Divine and lives a life of faith and charity; for\notherwise man turns himself away from the Lord and turns himself to\ninfernal spirits, and thus his spirit becomes imbued with a malice\nlike theirs. [4] Nevertheless, man is continually withdrawn by the\nLord from the evils that he attaches and as it were attracts to\nhimself by his affiliation with infernal spirits. If he is not\nwithdrawn by the internal bonds of conscience, which he fails to\nreceive if he denies a Divine, he is nevertheless withdrawn by\nexternal bonds, which are, as said above, fears in respect to the law\nand its penalties, and fears of the loss of gain and the deprivation\nof honor and reputation. In fact, such a man may be withdrawn from\nevils by means of the delights of his love and through fear of the\nloss or deprivation of those delights; but he cannot be led thereby\ninto spiritual goods. For as soon as such a man is led into these he\nbegins to give his thought to pretenses and devices by simulating or\ncounterfeiting what is good, honest, and just, for the purpose of\npersuading and thus deceiving. Such cunning adjoins itself to the\nevil of his spirit and gives form to it, causing his evil to be of\nthe same nature as itself.\n\n\n578. Those are the worst of all who have been in evils from love of\nself and at the same time inwardly in themselves have acted from\ndeceit; for deceit penetrates more deeply into the thoughts and\nintentions than other evils, and infects them with poison and thus\nwholly destroys the spiritual life of man. Most of these spirits are\nin the hells behind the back, and are called genii; and there they\ndelight to make themselves invisible, and to flutter about others\nlike phantoms secretly infusing evil into them, which they spread\naround like the poison of a viper. These are more direfully tormented\nthan others. But those who are not deceitful, and who have not been\nso filled with malignant craftiness, and yet are in the evils derived\nfrom the love of self, are also in the hells behind, but in those\nless deep. On the other hand, those that have been in evils from the\nlove of the world are in the hells in front, and are called spirits.\nThese spirits are not such forms of evil, that is, of hatred and\nrevenge, as those are who are in evils from the love of self; and\ntherefore do not have such malice and cunning; and in consequence\ntheir hells are milder.\n\n\n579. I have been permitted to learn by experience what kind of malice\nthose possess who are called genii. Genii act upon and flow into the\naffections, and not the thoughts. They perceive and smell out the\naffections as dogs do wild beasts in the forest. Good affections,\nwhen they perceive them in another, they turn instantly into evil\naffections, leading and bending them in a wonderful manner by means\nof the other's delights; and this so secretly and with such malignant\nskill that the other knows nothing of it, for they most carefully\nguard against anything entering into the thought, as thereby they\nwould be manifested. The seat of these in man is beneath the back\npart of the head. In the world they were such as deceitfully\ncaptivated the minds of others, leading and persuading them by the\ndelights of their affections or lusts. But such spirits are not\npermitted by the Lord to come near to any man of whose reformation\nthere is any hope; for they have the ability not only to destroy the\nconscience, but also to stir up in man his inherited evils, which\notherwise lie hidden. Therefore to prevent man's being led into these\nevils, these hells, by the Lord's provision, are entirely closed up;\nand when any man of such a character comes after death into the other\nlife, he is at once cast into their hell. When the deceit and\ncraftiness of these spirits are clearly seen they appear as vipers.\n\n\n580. The kind of malice infernal spirits possess is evident from\ntheir nefarious arts, which are so many that to enumerate them would\nfill a volume, and to describe them would fill many volumes. These\narts are mostly unknown in the world. One kind relates to abuses of\ncorrespondences; a second to abuses of the outmosts of Divine order;\na third to the communication and influx of thoughts and affections by\nmeans of turning towards another, fixing the sight upon another, and\nby the instrumentality of other spirits apart from themselves, and\nspirits sent out by themselves; a fourth to operations by phantasies;\na fifth to a kind of casting themselves out beyond themselves and\nconsequent presence elsewhere than where they are in the body; a\nsixth to pretenses, persuasion, and lies. The spirit of an evil man\nenters of itself into these arts when he is released from his body,\nfor they are inherent in the nature of the evil in which he then is.\nBy these arts they torment each other in the hells. But as all of\nthese arts, except those that are effected by pretenses, persuasions,\nand lies, are unknown in the world, I will not here describe them in\ndetail, both because they would not be comprehended, and because they\nare too abominable to be told.\n\n\n581. The Lord permits torments in the hells because in no other way\ncan evils be restrained and subdued. The only means of restraining\nand subduing evils and of keeping the infernal crew in bonds is the\nfear of punishment. It can be done in no other way; for without the\nfear of punishment and torment evil would burst forth into madness,\nand everything would go to pieces, like a kingdom on earth where\nthere is no law and there are no penalties.\n\n\n\n582. LXI. THE APPEARANCE, SITUATION, AND NUMBER OF THE HELLS.\n\nIn the spiritual world, that is, in the world where spirits and\nangels are, the same objects appear as in the natural world, that is,\nwhere men are. In external appearance there is no difference. In that\nworld plains and mountains, hills and rocks, and valleys between them\nare seen; also waters, and many other things that are seen on earth.\nAnd yet all these things are from a spiritual origin, and all are\ntherefore seen by the eyes of spirits and angels, and not by the eyes\nof men, because men are in the natural world. Spiritual beings see\nsuch things as are from a spiritual origin, and natural beings such\nthings as are from a natural origin. Consequently man with his eyes\ncan in no way see the objects that are in the spiritual world unless\nhe is permitted to be in the spirit, or after death when he becomes a\nspirit. On the other hand, an angel or a spirit is unable to see any\nthing at all in the natural world unless he is with a man who is\npermitted to speak with him. For the eyes of man are fitted to\nreceive the light of the natural world, and the eyes of angels and\nspirits are fitted to receive the light of the spiritual world;\nalthough the eyes of the two are exactly alike in appearance. That\nthe spiritual world is such the natural man cannot comprehend, and\nleast of all the sensual man, who believes nothing except what he\nsees with his bodily eyes and touches with his hands, and therefore\ntakes in by sight and touch. As his thought is from such things it is\nmaterial and not spiritual. Such being the likeness between the\nspiritual world and the natural world, man can hardly believe after\ndeath that he is not in the world where he was born, and from which\nhe has departed. For this reason death is called simply a translation\nfrom one world into another like it. (That the two worlds are thus\nalike can be seen above, where representatives and appearances in\nheaven have been treated of, n. 170-176.)\n\n\n583. The heavens are in the higher parts of the spiritual world, the\nworld of spirits in the lower parts, and under both are the hells.\nThe heavens are visible to spirits in the world of spirits only when\ntheir interior sight is opened; although they sometimes see them as\nmists or as bright clouds. This is because the angels of heaven are\nin an interior state in respect to intelligence and wisdom; and for\nthis reason they are above the sight of those who are in the world of\nspirits. But spirits who dwell in the plains and valleys see one\nanother; and yet when they are separated there, which takes place\nwhen they are let into their interiors, the evil spirits do not see\nthe good spirits; but the good spirits can see the evil spirits.\nNevertheless, the good spirits turn themselves away from the evil\nspirits; and when spirits turn themselves away they become invisible.\nBut the hells are not seen because they are closed up. Only the\nentrances, which are called gates, are seen when they are opened to\nlet in other like spirits. All the gates to the hells open from the\nworld of spirits, and none of them from heaven.\n\n\n584. The hells are everywhere, both under the mountains, hills, and\nrocks, and under the plains and valleys. The openings or gates to the\nhells that are under the mountains, hills, and rocks, appear to the\nsight like holes and clefts in the rocks, some extended and wide, and\nsome straitened and narrow, and many of them rugged. They all, when\nlooked into, appear dark and dusky; but the infernal spirits that are\nin them are in such a luminosity as arises from burning coals. Their\neyes are adapted to the reception of that light, and for the reason\nthat while they lived in the world they were in thick darkness in\nrespect to Divine truths, because of their denying them, and were in\na sort of light in respect to falsities because of their affirming\nthem. In this way did the sight of their eyes become so formed. And\nfor the same reason the light of heaven is thick darkness to them,\nand therefore when they go out of their dens they see nothing. All\nthis makes it abundantly clear that man comes into the light of\nheaven just to the extent that he acknowledges the Divine, and\nestablishes in himself the things of heaven and the church; and that\nhe comes into the thick darkness of hell just to the extent that he\ndenies the Divine, and establishes in himself what is contrary to the\ntruths of heaven and the church.\n\n\n585. The openings or gates to the hells that are beneath the plains\nand valleys present to the sight different appearances. Some resemble\nthose that are beneath the mountains, hills and rocks; some resemble\ndens and caverns, some great chasms and whirlpools; some resemble\nbogs, and some standing water. They are all covered, and are opened\nonly when evil spirits from the world of spirits are cast in; and\nwhen they are opened there bursts forth from them either something\nlike the fire and smoke that is seen in the air from burning\nbuildings, or like a flame without smoke, or like soot such as comes\nfrom a burning chimney, or like a mist and thick cloud. I have heard\nthat the infernal spirits neither see nor feel these things, because\nwhen they are in them they are as in their own atmosphere, and thus\nin the delight of their life; and this for the reason that these\nthings correspond to the evils and falsities in which they are, fire\ncorresponding to hatred and revenge, smoke and soot to the falsities\ntherefrom, flame to the evils of the love of self, and a mist or\nthick cloud to falsities from that love.\n\n\n586. I have also been permitted to look into the hells and to see\nwhat they are within; for when the Lord wills, the sight of a spirit\nor angel from above may penetrate into the lowest depths beneath and\nexplore their character, notwithstanding the coverings. In this way I\nhave been permitted to look into them. Some of the hells appeared to\nthe view like caverns and dens in rocks extending inward and then\ndownward into an abyss, either obliquely or vertically. Some of the\nhells appeared to the view like the dens and caves of wild beasts in\nforests; some like the hollow caverns and passages that are seen in\nmines, with caverns extending towards the lower regions. Most of the\nhells are threefold, the upper one appearing within to be in dense\ndarkness, because inhabited by those who are in the falsities of\nevil; while the lower ones appear fiery, because inhabited by those\nwho are in evils themselves, dense darkness corresponding to the\nfalsities of evil, and fire to evils themselves. Those that have\nacted interiorly from evil are in the deeper hells, and those that\nhave acted exteriorly from evil, that is, from the falsities of evil,\nare in the hells that are less deep. Some hells present an appearance\nlike the ruins of houses and cities after conflagrations, in which\ninfernal spirits dwell and hide themselves. In the milder hells there\nis an appearance of rude huts, in some cases contiguous in the form\nof a city with lanes and streets, and within the houses are infernal\nspirits engaged in unceasing quarrels, enmities, fightings, and\nbrutalities; while in the streets and lanes robberies and\ndepredations are committed. In some of the hells there are nothing\nbut brothels, disgusting to the sight and filled with every kind of\nfilth and excrement. Again, there are dark forests, in which infernal\nspirits roam like wild beasts and where, too, there are underground\ndens into which those flee who are pursued by others. There are also\ndeserts, where all is barren and sandy, and where in some places\nthere are ragged rocks in which there are caverns, and in some places\nhuts. Into these desert places those are cast out from the hells who\nhave suffered every extremity of punishment, especially those who in\nthe world have been more cunning than others in undertaking and\ncontriving intrigues and deceits. Such a life is their final lot.\n\n\n587. As to the positions of the hells in detail, it is something\nwholly unknown even to the angels in heaven; it is known to the Lord\nalone. But their position in general is known from the quarters in\nwhich they are. For the hells, like the heavens, are distinguished by\ntheir quarters; and in the spiritual world quarters are determined in\naccordance with loves; for in heaven all the quarters begin from the\nLord as the sun, who is the East; and as the hells are opposite to\nthe heavens their quarters begin from the opposite point, that is,\nfrom the west. (On this see the chapter on the four quarters in\nheaven, n. 141-153.) [2] For this reason the hells in the western\nquarter are the worst of all, and the most horrible, becoming\ngradually worse and more horrible by degrees the more remote they are\nfrom the east. In the western hells are those who in the world were\nin the love of self, and in consequent contempt of others, and in\nenmity against those who did not favor them, also in hatred and\nrevenge against those who did not render them respect and homage. In\nthe most remote hells in that quarter are those that had belonged to\nthe Catholic religion, so called, and that had wished to be worshiped\nas gods, and consequently had burned with hatred and revenge against\nall who did not acknowledge their power over the souls of men and\nover heaven. These continue to have the same disposition, that is,\nthe same hatred and revenge against those who oppose them, that they\nhad in the world. Their greatest delight is to practice cruelties;\nbut in the other life this delight is turned against themselves; for\nin their hells, with which the western quarter is filled, one rages\nagainst everyone who detracts from his Divine power. (But more will\nbe said about this in the treatise on The Last Judgment and the\nDestruction of Babylon.) [3] Nevertheless, no one can know how the\nhells in that quarter are arranged, except that the most dreadful\nhells of that kind are at the sides towards the northern quarter, and\nthe less dreadful towards the southern quarter; thus the dreadfulness\nof the hells decreases from the northern quarter to the southern, and\nlikewise by degrees towards the east. Towards the east are the\ndwelling places of the haughty, who have not believed in the Divine,\nand yet have not been in such hatred and revenge, or in such deceit,\nas those have who are in a greater depth in the western quarter. [4]\nIn the eastern quarter there are at present no hells, those that were\nthere having been transferred to the western quarter in front. In the\nnorthern and southern quarters there are many hells; and in them are\nthose who while in the world were in love of the world, and in\nvarious kinds of evil therefrom, such as enmity, hostility, theft,\nrobbery, cunning, avarice, and unmercifulness. The worst hells of\nthis kind are in the northern quarter, the milder in the southern.\nTheir dreadfulness increases as they are nearer to the western\nquarter, and also as they are farther away from the southern quarter,\nand decreases towards the eastern quarter and towards the southern\nquarter. Behind the hells that are in the western quarter there are\ndark forests, in which malignant spirits roam like wild beasts; and\nit is the same behind the hells in the northern quarter. But behind\nthe hells in the southern quarter there are deserts, which have been\ndescribed just above. This much respecting the situation of the\nhells.\n\n\n588. In regard to the number of the hells, there are as many of them\nas there are angelic societies in the heavens, since there is for\nevery heavenly society a corresponding infernal society as its\nopposite. That the heavenly societies are numberless, and are all\ndistinguished in accordance with the goods of love, charity, and\nfaith, may be seen in the chapter that treats of the societies of\nwhich the heavens consist (n. 41-50), and in the chapter on the\nimmensity of heaven (n. 415-420). The like is true, therefore, of the\ninfernal societies, which are distinguished in accordance with the\nevils that are the opposites of those goods. [2] Every evil, as well\nas every good, is of infinite variety. That this is true is beyond\nthe comprehension of those who have only a simple idea regarding\nevery evil, such as contempt, enmity, hatred, revenge, deceit, and\nother like evils. But let them know that each one of these evils\ncontains so many specific differences, and each of these again so\nmany specific or particular differences, that a volume would not\nsuffice to enumerate them. The hells are so distinctly arranged in\norder in accordance with the differences of every evil that nothing\ncould be more perfectly ordered or more distinct. Evidently, then,\nthe hells are innumerable, near to and remote from one another in\naccordance with the differences of evils generically, specifically,\nand particularly. [3] There are likewise hells beneath hells. Some\ncommunicate with others by passages, and more by exhalations, and\nthis in exact accordance with the affinities of one kind or one\nspecies of evil with others. How great the number is of the hells I\nhave been permitted to realize from knowing that there are hells\nunder every mountain, hill, and rock, and likewise under every plain\nand valley, and that they stretch out beneath these in length and in\nbreadth and in depth. In a word, the entire heaven and the entire\nworld of spirits are, as it were, excavated beneath, and under them\nis a continuous hell. Thus much regarding the number of the hells.\n\n\n\n589. LXII. THE EQUILIBRIUM BETWEEN HEAVEN AND HELL.\n\nFor any thing to have existence there must be an equilibrium of all\nthings. Without equilibrium is no action and reaction; for\nequilibrium is between two forces, one acting and the other reacting,\nand the state of rest resulting from like action and reaction is\ncalled equilibrium. In the natural world there is an equilibrium in\nall things and in each thing. It exists in a general way even in the\natmosphere, wherein the lower parts react and resist in proportion as\nthe higher parts act and press down. Again, in the natural world\nthere is an equilibrium between heat and cold, between light and\nshade, and between dryness and moisture, the middle condition being\nthe equilibrium. There is also an equilibrium in all the subjects of\nthe three kingdoms of nature, the mineral, the vegetable, and the\nanimal; for without equilibrium in them nothing can come forth and\nhave permanent existence. Everywhere there is a sort of effort acting\non the one side and reacting on the other. [2] All existence or all\neffect is produced in equilibrium, that is, by one force acting and\nanother suffering itself to be acted upon, or when one force by\nacting flows in, the other receives and harmoniously submits. In the\nnatural world that which acts and reacts is called force, and also\nendeavor [or effort]; but in the spiritual world that which acts and\nreacts is called life and will. Life in that world is living force,\nand will is living effort; and the equilibrium itself is called\nfreedom. Thus spiritual equilibrium or freedom has its outcome and\npermanence in the balance between good acting on the one side and\nevil reacting on the other side; or between evil acting on the one\nside and good reacting on the other side. [3] With the good the\nequilibrium is between good acting and evil reacting; but with the\nevil the equilibrium is between evil acting and good reacting.\nSpiritual equilibrium is between good and evil, because the whole\nlife of man has reference to good and to evil, and the will is the\nreceptacle. There is also an equilibrium between truth and falsity,\nbut this depends on the equilibrium between good and evil. The\nequilibrium between truth and falsity is like that between light and\nshade, in that light and shade affect the objects of the vegetable\nkingdom only so far as heat and cold are in them. That light and\nshade themselves have no effect, but only the heat that acts through\nthem, is evident from the fact that light and shade are the same in\nwinter time and in spring time. This comparison of truth and falsity\nwith light and shade is from correspondence, for truth corresponds to\nlight, falsity to shade, and heat to the good of love; in fact,\nspiritual light is truth, spiritual shade is falsity, and spiritual\nheat is good of love (see the chapter where light and heat in heaven\nare treated of, n. 126-140).\n\n\n590. There is a perpetual equilibrium between heaven and hell. From\nhell there continually breathes forth and ascends an endeavor to do\nevil, and from heaven there continually breathes forth and descends\nan endeavor to do good. In this equilibrium is the world of spirits;\nwhich world is intermediate between heaven and hell (see above,\nn. 421-431). The world of spirits is in this equilibrium because every\nman after death enters first the world of spirits, and is kept there\nin a state like that which he was in while in the world, and this\nwould be impossible if there were not a perfect equilibrium there;\nfor by means of this the character of everyone is explored, since\nthey then remain in the same freedom as they had in the world.\nSpiritual equilibrium is freedom in man and spirit (as has been said\njust above, n. 589). What each one's freedom is the angels recognize\nby a communication of affections and thoughts therefrom; and it\nbecomes visible to the sight of angelic spirits by the ways in which\nthe spirits go. Good spirits there travel in the ways that go towards\nheaven, but evil spirits in the ways that go towards hell. Ways\nactually appear in that world; and that is the reason why ways in the\nWord signify the truths that lead to good, or in the opposite sense\nthe falsities that lead to evil; and for the same reason going,\nwalking, and journeying in the Word signify progressions of life.{1}\nSuch ways I have often been permitted to see, also spirits going and\nwalking in them freely, in accord with their affections and thoughts.\n\n  {Footnote 1} In the word \"to journey,\" as well as \"to go,\"\n  signifies progression of life (n. 3335, 4375, 4554, 4585, 4882,\n  5493, 5605, 5996, 8181, 8345, 8397, 8417, 8420, 8557). \"To go\n  (and to walk) with the Lord\" means to receive spiritual life,\n  and to live with Him (n. 10567). \"To walk\" means to live (n.\n  519, 1794, 8417, 8420).\n\n\n591. Evil continually breathes forth and ascends out of hell, and\ngood continually breathes forth and descends out of heaven, because\neveryone is encompassed by a spiritual sphere; and that sphere flows\nforth and pours out from the life of the affections and the thoughts\ntherefrom.{1} And as such a sphere flows forth from every individual,\nit flows forth also from every heavenly society and from every\ninfernal society, consequently from all together, that is, from the\nentire heaven and from the entire hell. Good flows forth from heaven\nbecause all there are in good; and evil flows forth from hell because\nall there are in evil. The good that is from heaven is all from the\nLord; for the angels in the heavens are all withheld from what is\ntheir own, and are kept in what is the Lord's own, which is good\nitself. But the spirits in the hells are all in what is their own,\nand everyone's own is nothing but evil; and because it is nothing but\nevil it is hell.{2} Evidently, then, the equilibrium in which angels\nare kept in the heavens and spirits in the hells is not like the\nequilibrium in the world of spirits. The equilibrium of angels in the\nheavens exists in the degree in which they have been willing to be in\ngood, or in the degree in which they have lived in good in the world,\nand thus also in the degree in which they have held evil in aversion;\nbut the equilibrium of spirits in hell exists in the degree in which\nthey have been willing to be in evil, or have lived in evil in the\nworld, and thus in heart and spirit have been opposed to good.\n\n  {Footnote 1} A spiritual sphere, which is a sphere of life,\n  flows forth and pours forth from every man, spirit, and angel,\n  and encompasses him (n. 4464, 5179, 7454, 8630). It flows forth\n  from the life of their affections and thoughts (n. 2489, 4464,\n  6206). The quality of spirits is recognized at a distance from\n  their spheres (n. 1048, 1053, 1316, 1504). Spheres from the\n  evil are the opposites of spheres from the good (n. 1695,\n  10187, 10312). Such spheres extend far into angelic societies\n  in accordance with the quality and quantity of good (n.\n  6598-6613, 8063, 8794, 8797). And into infernal societies in\n  accordance with the quality and quantity of evil (n. 8794).\n\n  {Footnote 2} Man's self is nothing but evil (n. 210, 215, 731,\n  874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550,\n  10283, 10284, 10286, 10732). Man's self is hell in him (n. 684,\n  8480).\n\n\n592. Unless the Lord ruled both the heavens and the hells there would\nbe no equilibrium; and if there were no equilibrium there would be no\nheaven or hell; for all things and each thing in the universe, that\nis, both in the natural world and in the spiritual world, endure by\nmeans of equilibrium. Every rational man can see that this is true.\nIf there were a preponderance on one part and no resistance on the\nother would not both perish? So would it be in the spiritual world if\ngood did not react against evil and continually restrain its\nuprising; and unless this were done by the Divine Itself both heaven\nand hell would perish, and with them the whole human race. It is said\nunless the Divine Itself did this, because the self of everyone,\nwhether angel, spirit, or man, is nothing but evil (see above,\nn. 591); consequently neither angels nor spirits are able in the least\nto resist the evils continually exhaling from the hells, since from\nself they all tend towards hell. It is evident, then, that unless the\nLord alone ruled both the heavens and the hells no one could ever be\nsaved. Moreover, all the hells act as one; for evils in the hells are\nconnected as goods are in the heavens; and the Divine alone, which\ngoes forth solely from the Lord, is able to resist all the hells,\nwhich are innumerable, and which act together against heaven and\nagainst all who are in heaven.\n\n\n593. The equilibrium between the heavens and the hells is diminished\nor increased in accordance with the number of those who enter heaven\nand who enter hell; and this amounts to several thousands daily. The\nLord alone, and no angel, can know and perceive this, and regulate\nand equalize it with precision; for the Divine that goes forth from\nthe Lord is omnipresent, and sees everywhere whether there is any\nwavering, while an angel sees only what is near himself, and has no\nperception in himself of what is taking place even in his own\nsociety.\n\n\n594. How all things are so arranged in the heavens and in the hells\nthat each and all of those who are there may be in their equilibrium,\ncan in some measure be seen from what has been said and shown above\nrespecting the heavens and the hells, namely, that all the societies\nof heaven are distinctly arranged in accordance with goods and their\nkinds and varieties, and all the societies of hell in accordance with\nevils, and their kinds and varieties; and that beneath each society\nof heaven there is a society of hell corresponding to it from\nopposition, and from this opposing correspondence equilibrium\nresults; and in consequence of this the Lord unceasingly provides\nthat no infernal society beneath a heavenly society shall gain any\npreponderance, and as soon as it begins to do so it is restrained by\nvarious means, and is reduced to an exact measure of equilibrium.\nThese means are many, only a few of which I will mention. Some of\nthese means have reference to the stronger presence of the Lord; some\nto the closer communication and conjunction of one or more societies\nwith others; some to the casting out of superabundant infernal\nspirits into deserts; some to the transference of certain spirits\nfrom one hell to another; some to the reducing of those in the hells\nto order, and this also is effected in various ways; some to the\nscreening of certain hells under denser and thicker coverings, also\nletting them down to greater depths; besides other means; and still\nothers that are employed in the heavens above the hells. All this has\nbeen said that it may in some measure be perceived that the Lord\nalone provides that there shall be an equilibrium everywhere between\ngood and evil, thus between heaven and hell; for on such equilibrium\nthe safety of all in the heavens and of all on the earth rests.\n\n\n595. It should be known that the hells are continually assaulting\nheaven and endeavoring to destroy it, and that the Lord continually\nprotects the heavens by withholding those who are in it from the\nevils derived from their self, and by holding them in the good that\nis from Himself. I have often been permitted to perceive the sphere\nthat flows forth from the hells, which was wholly a sphere of effort\nto destroy the Divine of the Lord, and thus heaven. The ebullitions\nof some hells have also at times been perceived, which were efforts\nto break forth and to destroy. But on the other hand the heavens\nnever assault the hells, for the Divine sphere that goes forth from\nthe Lord is a perpetual effort to save all; and as those who are in\nthe hells cannot be saved, (since all who are there are in evil and\nare antagonistic to the Divine of the Lord,) so as far as possible\noutrages in the hells are subdued and cruelties are restrained to\nprevent their breaking out beyond measure one against another. This\nalso is effected by innumerable ways in which the Divine power is\nexercised.\n\n\n596. There are two kingdoms into which the heavens are divided, the\ncelestial kingdom and the spiritual kingdom (of which see above, n.\n20-28). In like manner the hells are divided into two kingdoms, one\nof which is opposite to the celestial kingdom and the other opposite\nto the spiritual kingdom. That which is opposite to the celestial\nkingdom is in the western quarter, and those who are in it are called\ngenii; and that which is opposite to the spiritual kingdom is in the\nnorthern and southern quarters, and those which are in it are called\nspirits. All who are in the celestial kingdom are in love to the\nLord, and all who are in the hells opposite to that kingdom are in\nthe love of self; while all who are in the spiritual kingdom are in\nlove towards the neighbor, and all who are in the hells opposite to\nthat kingdom are in love of the world. Evidently, then, love to the\nLord and the love of self are opposites; and in like manner love\ntowards the neighbor and love of the world are opposites. The Lord\ncontinually provides that there shall be no outflowing from the hells\nthat are opposite the Lord's celestial kingdom towards those who are\nin the spiritual kingdom; for if this were done the spiritual kingdom\nwould perish (for the reason given above, n. 678, 579). These are the\ntwo general equilibriums that are unceasingly maintained by the Lord.\n\n\n\n597. LXIII. BY MEANS OF THE EQUILIBRIUM BETWEEN HEAVEN AND HELL MAN\nIS IN FREEDOM.\n\nThe equilibrium between heaven and hell has now been described, and\nit has been shown that it is an equilibrium between the good that is\nfrom heaven and the evil that is from hell, thus that it is a\nspiritual equilibrium, which in its essence is freedom. A spiritual\nequilibrium in its essence is freedom because it is an equilibrium\nbetween good and evil, and between truth and falsity, and these are\nspiritual. Therefore to be able to will either what is good or what\nis evil and to think either what is true or what is false, and to\nchoose one in preference to the other, is the freedom which is here\ntreated of. This freedom is given to every man by the Lord, and is\nnever taken away; in fact, by virtue of its origin it is not man's\nbut the Lord's, since it is from the Lord. Nevertheless, it is given\nto man with his life as if it were his; and this is done that man may\nhave the ability to be reformed and saved; for without freedom there\ncan be no reformation or salvation. With any rational intuition any\none can see that it is a part of man's freedom to be able to think\nwrongly or rightly, sincerely or insincerely, justly or unjustly;\nalso that he is free to speak and act rightly, honestly, and justly;\nbut not to speak and act wrongly, insincerely, and unjustly, because\nof the spiritual, moral, and civil laws whereby his external is held\nin restraint. Evidently, then, it is man's spirit, which thinks and\nwills, that is in freedom, and not his external which speaks and\nacts, except in agreement with the above mentioned laws.\n\n\n598. Man cannot be reformed unless he has freedom, for the reason\nthat he is born into evils of every kind; and these must be removed\nin order that he may be saved; and they cannot be removed unless he\nsees them in himself and acknowledges them, and afterwards ceases to\nwill them, and finally holds them in aversion. Not until then are\nthey removed. And this cannot be done unless man is in good as well\nas in evil, since it is from good that he is able to see evils, while\nfrom evil he cannot see good. The spiritual goods that man is capable\nof thinking he learns from childhood by reading the Word and from\npreaching; and he learns moral and civil good from his life in the\nworld. This is the first reason why man ought to be in freedom. [2]\nAnother reason is that nothing is appropriated to man except what is\ndone from an affection of his love. Other things may gain entrance,\nbut no farther than the thought, not reaching the will; and whatever\ndoes not gain entrance into the will of man does not become his, for\nthought derives what pertains to it from memory, while the will\nderives what pertains to it from the life itself. Only what is from\nthe will, or what is the same, from the affection of love, can be\ncalled free, for whatever a man wills or loves that he does freely;\nconsequently man's freedom and the affection of his love or of his\nwill are a one. It is for this reason that man has freedom, in order\nthat he may be affected by truth and good or may love them, and that\nthey may thus become as if they were his own [3] In a word, whatever\ndoes not enter into man's freedom has no permanence, because it does\nnot belong to his love or will, and what does not belong to man's\nlove or will does not belong to his spirit; for the very being [esse]\nof the spirit of man is love or will. It is said love or will, since\na man wills what he loves. This, then, is why man can be reformed\nonly in freedom. But more on the subject of man's freedom may be seen\nin the Arcana Coelestia in the passages referred to below.\n\n\n599. In order that man may be in freedom, to the end that he may be\nreformed, he is conjoined in respect to his spirit both with heaven\nand with hell. For with every man there are spirits from hell and\nangels from heaven. It is by means of hell that man is in his own\nevil, while it is by means of angels from heaven that man is in good\nfrom the Lord; thus is he in spiritual equilibrium, that is, in\nfreedom. That angels from heaven and spirits from hell are joined to\nevery man may be seen in the chapter on the conjunction of heaven\nwith the human race (n. 291-302).\n\n\n600. It must be understood that the conjunction of man with heaven\nand with hell is not a direct conjunction with them, but a mediate\nconjunction by means of spirits who are in the world of spirits.\nThese spirits, and none from hell itself or from heaven itself, are\nwith man. By means of evil spirits in the world of spirits man is\nconjoined with hell, and by means of good spirits there he is\nconjoined with heaven. Because of this the world of spirits is\nintermediate between heaven and hell, and in that world is\nequilibrium itself. (That the world of spirits is intermediate\nbetween heaven and hell may be seen in the chapter on the world of\nspirits, n. 421-431; and that the essential equilibrium between\nheaven and hell is there may be seen in the preceding chapter,\nn. 589-596.) From all this the source of man's freedom is evident.\n\n\n601. Something more must be said about the spirits that are joined\nwith man. An entire society can have communication with another\nsociety, or with an individual wherever he is; by means of a spirit\nsent forth from the society; this spirit is called the subject of the\nmany. The same is true of man's conjunction with societies in heaven,\nand with societies in hell, by means of spirits from the world of\nspirits that are joined with man. (On this subject see also the\nArcana Coelestia in the passages referred to below.)\n\n\n602. Finally something must be said respecting man's intuition in\nregard to his life after death which is derived from the influx of\nheaven into man. There were some of the simple common people who had\nlived in the world in the good of faith who were brought back into a\nstate like that in which they had been in the world, which can be\ndone with any one when the Lord grants it; and it was then shown what\nopinion they had held about the state of man after death. They said\nthat some intelligent persons had asked them in the world what they\nthought about their soul after the life on earth; and they replied\nthat they did not know what the soul is. They were then asked what\nthey believed about their state after death; and they said that they\nbelieved that they would live as spirits. Again they were asked what\nbelief they had respecting a spirit; and they said that he is a man.\nThey were asked how they knew this; and they said that they knew it\nbecause it is so. Those intelligent men were surprised that the\nsimple had such a faith, which they themselves did not have. This is\na proof that in every man who is in conjunction with heaven there is\nan intuition respecting his life after death. This intuition is from\nno other source than an influx out of heaven, that is, through heaven\nfrom the Lord by means of spirits from the world of spirits who are\njoined with man. This intuition those have who have not extinguished\ntheir freedom of thinking by notions previously adopted and confirmed\nby various arguments respecting the soul of man, which is held to be\neither pure thought, or some vital principle the seat of which is\nsought for in the body; and yet the soul is nothing but the life of\nman, while the spirit is the man himself; and the earthly body which\nhe carries about with him in the world is merely an agent whereby the\nspirit, which is the man himself, is enabled to act fitly in the\nnatural world.\n\n\n603. What has been said in this work about heaven, the world of\nspirits, and hell, will be obscure to those who have no interest in\nlearning about spiritual truths, but will be clear to those who have\nsuch an interest, and especially to those who have an affection for\ntruth for the sake of truth, that is, who love truth because it is\ntruth; for whatever is then loved enters with light into the mind's\nthought, especially truth that is loved, because all truth is in\nlight.\n\nEXTRACTS FROM THE ARCANA COELESTIA RESPECTING THE FREEDOM OF MAN,\nINFLUX, AND THE SPIRITS THROUGH WHOM COMMUNICATIONS ARE EFFECTED.\n\nFREEDOM.\n\n     All freedom pertains to love or affection, since whatever\n     a man loves he does freely (n. 2870, 3158, 8987, 8990,\n     9585, 9591).\n\n     Since freedom pertains to love it is the life of everyone\n     (n. 2873).\n\n     Nothing appears to be man's own except what is from\n     freedom (n. 2880).\n\n     There is heavenly freedom and infernal freedom (n. 2870,\n     2873, 2874, 9589, 9590).\n\n     [2] Heavenly freedom pertains to heavenly love, or the\n     love of good and truth (n. 1947, 2870, 2872).\n\n     And as the love of good and truth is from the Lord freedom\n     itself consists in being led by the Lord (n. 892, 905,\n     2872, 2886, 2890-2892, 9096, 9586, 9587, 9589-9591).\n\n     Man is led into heavenly freedom by the Lord through\n     regeneration (n. 2874, 2875, 2882, 2892).\n\n     Man must have freedom in order to be regenerated (n. 1937,\n     1947, 2876, 2881, 3145, 3146, 3158, 4031, 8700).\n\n     In no other way can the love of good and truth be\n     implanted in man, and appropriated by him seemingly as his\n     own (n. 2877, 2879, 2880, 2888).\n\n     Nothing is conjoined to man in a state of compulsion (n.\n     2875, 8700).\n\n     If man could be reformed by compulsion all would be saved\n     (n. 2881).\n\n     In reformation compulsion is harmful (n. 4031).\n\n     All worship from freedom is worship, but worship from\n     compulsion is not worship (n. 1947, 2880, 7349, 10097).\n\n     Repentance must be effected in a free state, and\n     repentance effected in a state of compulsion is of no\n     avail (n. 8392).\n\n     States of compulsion, what they are (n. 8392).\n\n     [3] It is granted to man to act from the freedom of\n     reason, to the end that good may be provided for him, and\n     this is why man has the freedom to think and will even\n     what is evil, and to do it so far as the laws do not\n     forbid (n. 10777).\n\n     Man is kept by the Lord between heaven and hell, and thus\n     in equilibrium, that he may be in freedom for the sake of\n     reformation (n. 5982, 6477, 8209, 8987).\n\n     What is implanted in freedom endures, but not what is\n     implanted under compulsion (n. 9588).\n\n     For this reason no one is ever deprived of his freedom (n.\n     2876, 2881). The Lord compels no one (n. 1937, 1947).\n\n     Compelling one's self is from freedom, but not being\n     compelled (n. 1937, 1947).\n\n     A man ought to compel himself to resist evil (n. 1937,\n     1947, 7914).\n\n     Also to do good as if from himself, and yet to acknowledge\n     that it is from the Lord (n. 2883, 2891, 2892, 7914).\n\n     Man has a stronger freedom in the temptation combats in\n     which he conquers, since he then compels himself more\n     interiorly to resist, although it appears otherwise (n.\n     1937, 1947, 2881).\n\n     [4] Infernal freedom consists in being led by the loves of\n     self and of the world and their lusts (n. 2870, 2873).\n\n     Those who are in hell know no other freedom (n. 2871).\n\n     Heavenly freedom is as far removed from infernal freedom\n     as heaven is from hell (n. 2873, 2874).\n\n     Infernal freedom, which consists in being led by the loves\n     of self and of the world, is not freedom but servitude (n.\n     2884, 2890).\n\n     For servitude is in being led by hell (n. 9586,\n     9589-9591).\n\nINFLUX.\n\n     [5] All things that man thinks and wills flow into him\n     from experience (n. 904, 2886-2888, 4151, 4319, 4320,\n     5846, 5848, 6189, 6191, 6194, 6197-6199, 6213, 7147,\n     10219).\n\n     Man's capacity to give attention to subjects, to think,\n     and to draw conclusions analytically, is from influx (n.\n     4319, 4320, 5288).\n\n     Man could not live a single moment if influx from the\n     spiritual world were taken away from him; from experience\n     (n. 2887, 5849, 5854, 6321).\n\n     The life that flows in from the Lord varies in accordance\n     with the state of man and in accordance with reception (n.\n     2069, 5986, 6472, 7343).\n\n     With those who are evil the good that flows in from the\n     Lord is changed into evil, and the truth into falsity;\n     from experience (n. 3642, 4632).\n\n     The good and truth that continually flow in from the Lord\n     are received just to the extent that they are not hindered\n     by evil and falsity (n. 2411, 3142, 3147, 5828).\n\n     [6] All good flows in from the Lord, and all evil from\n     hell (n. 904, 4151).\n\n     At the present day man believes that all things are in\n     himself and are from himself, when in fact they flow in;\n     and this he might know from the doctrine of the church,\n     which teaches that all good is from God, and all evil from\n     the devil (n. 4249, 6193, 6206).\n\n     But if man's belief were in accord with this doctrine he\n     would not appropriate evil to himself nor would he make\n     good to be his own (n. 6206, 6324, 6325).\n\n     How happy man's state would be if he believed that all\n     good flows in from the Lord and all evil from hell. (n.\n     6325).\n\n     Those who deny heaven or who know nothing about it do not\n     know that there is any influx from heaven (n. 4322, 5649,\n     6193, 6479).\n\n     What influx is, illustrated by comparisons (n. 6128, 6190,\n     9407).\n\n     [7] Everything of life flows in from the first fountain of\n     life, because that is the source of it; and it continually\n     flows in thus everything of life is from the Lord (n.\n     3001, 3318, 3337, 3338, 3344, 3484, 3619, 3741-3743,\n     4318-4320, 4417, 4524, 4882, 5847, 5986, 6325, 6468-6470,\n     6479, 9276, 10196).\n\n     Influx is spiritual and not physical, that is, influx is\n     from the spiritual world into the natural, and not from\n     the natural into the spiritual (n. 3219, 5119, 5259, 5427,\n     5428, 5477, 6322, 9110).\n\n     Influx is through the internal man into the external, or\n     through the spirit into the body, and not the reverse,\n     because the spirit of man is in the spiritual world, and\n     his body in the natural (n. 1702, 1707, 1940, 1954, 5119,\n     5259, 5779, 6322, 9380).\n\n     The internal man is in the spiritual world and the\n     external in the natural world (n. 978, 1015, 3628, 4459,\n     4523, 4524, 6057, 6309, 9701-9709, 10156, 10472).\n\n     There is an appearance that there is an influx from the\n     externals of man into internals, but this is a fallacy (n.\n     3721).\n\n     With man there is influx into things rational, and through\n     these into knowledges, and not the reverse (n. 1495, 1707,\n     1940).\n\n     What the order of influx is (n. 775, 880, 1096, 1495,\n     7270).\n\n     There is direct influx from the Lord, and likewise mediate\n     influx through the spiritual world or heaven (n. 6063,\n     6307, 6472, 9682, 9683).\n\n     The Lord's influx is into the good in man, and through\n     good into truth, and not the reverse (n. 5482, 5649, 6027,\n     8685, 8701, 10153).\n\n     Good gives the capacity to receive influx from the Lord,\n     but truth without good does not (n. 8321).\n\n     Nothing that flows into the thought is harmful, but only\n     what flows into the will, since this is what is\n     appropriated to man (n. 6308).\n\n     [8] There is a general influx (n. 5850).\n\n     This is a continual effort to act in accordance with order\n     (n. 6211).\n\n     This influx is into the lives of animals (n. 5850).\n\n     Also into the subjects of the vegetable kingdom (n. 3648).\n\n     It is in accord with this general influx that thought\n     falls into speech with man, and will into acts and\n     movements (n. 5862, 5990, 6192, 6211).\n\nSUBJECT SPIRITS.\n\n     [9] Spirits sent forth from societies of spirits to other\n     societies and to other spirits, are called \"subjects\" (n.\n     4403, 5856).\n\n     Communications in the other life are effected by means of\n     such emissary spirits (n. 4403, 5856, 5983).\n\n     A spirit sent forth to serve as a subject does not think\n     from himself, but thinks from those by whom he is sent\n     forth (n. 5985-5987).\n\n     Many particulars relating to such spirits (n. 5988, 5989).","title":"Heaven and its Wonders and Hell","tradition":"scripture-revelation","translated_text":null,"word_count":173427}