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2. I. THE GOD OF HEAVEN IS THE LORD
2. I. THE GOD OF HEAVEN IS THE LORD
First of all it must be known who the God of heaven is, since upon that all the other things depend. Throughout all heaven no other than the Lord alone is acknowledged as the God of heaven. There it is said, as He Himself taught, That He is one with the Father; that the Father is in Him, and He in the Father; that he who sees Him sees the Father; and that everything that is holy goes forth from Him (John 10:30, 35; 14:9-11; 16:13-15). I have often talked with angels on this s
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7. II. IT IS THE DIVINE OF THE LORD THAT MAKES HEAVEN.
7. II. IT IS THE DIVINE OF THE LORD THAT MAKES HEAVEN.
The angels taken collectively are called heaven, for they constitute heaven; and yet that which makes heaven in general and in particular is the Divine that goes forth from the Lord and flows into the angels and is received by them. And as the Divine that goes forth from the Lord is the good of love and the truth of faith, the angels are angels and are heaven in the measure in which they receive good and truth from the Lord. 8. Everyone in the heavens knows and believes and even perceives that h
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13. III. IN HEAVEN THE DIVINE OF THE LORD IS LOVE TO HIM AND CHARITY TOWARDS THE NEIGHBOR.
13. III. IN HEAVEN THE DIVINE OF THE LORD IS LOVE TO HIM AND CHARITY TOWARDS THE NEIGHBOR.
The Divine that goes forth from the Lord is called in heaven Divine truth, for a reason that will presently appear. This Divine truth flows into heaven from the Lord from His Divine love. The Divine love and the Divine truth therefrom are related to each other as the fire of the sun and the light therefrom in the world, love resembling the fire of the sun and truth therefrom light from the sun. Moreover, by correspondence fire signifies love, and light truth going forth from love.{1} From this i
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20. IV. HEAVEN IS DIVIDED INTO TWO KINGDOMS.
20. IV. HEAVEN IS DIVIDED INTO TWO KINGDOMS.
As there are infinite varieties in heaven, and no one society nor any one angel is exactly like any other,{1} there are in heaven general, specific, and particular divisions. The general division is into two kingdoms, the specific into three heavens, and the particular into innumerable societies. Each of these will be treated of in what follows. The general division is said to be into kingdoms, because heaven is called "the kingdom of God." {Footnote 1} There is infinite variety, and nowhere any
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29. V. THERE ARE THREE HEAVENS.
29. V. THERE ARE THREE HEAVENS.
There are three heavens, entirely distinct from each other, an inmost or third, a middle or second, and an outmost or first. These have a like order and relation to each other as the highest part of man, or his head, the middle part, or body, and the lowest, or feet; or as the upper, the middle, and the lower stories of a house. In the same order is the Divine that goes forth and descends from the Lord; consequently heaven, from the necessity of order, is threefold. 30. The interiors of man, whi
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41. VI. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES.
41. VI. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES.
The angels of each heaven are not together in one place, but are divided into larger and smaller societies in accordance with the differences of good of love and of faith in which they are, those who are in like good forming a single society. Goods in the heavens are in infinite variety, and each angel is as it were his own good.{1} {Footnote 1} There is infinite variety, and never any thing the same with any other (n. 7236, 9002). So in the heavens there is infinite variety (n. 684, 690, 3744,
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51. VII. EACH SOCIETY IS A HEAVEN IN A SMALLER FORM, AND EACH ANGEL IN THE SMALLEST FORM.
51. VII. EACH SOCIETY IS A HEAVEN IN A SMALLER FORM, AND EACH ANGEL IN THE SMALLEST FORM.
Each society is a heaven in a smaller form, and each angel in the smallest form, because it is the good of love and of faith that makes heaven, and this good is in each society of heaven and in each angel of a society. It does not matter that this good everywhere differs and varies, it is still the good of heaven; and there is no difference except that heaven has one quality here and another there. So when any one is raised up into any society of heaven he is said to come into heaven; and those
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59. VIII. ALL HEAVEN IN THE AGGREGATE REFLECTS A SINGLE MAN.
59. VIII. ALL HEAVEN IN THE AGGREGATE REFLECTS A SINGLE MAN.
That heaven in its whole complex reflects a single man is an arcanum hitherto unknown in the world, but fully recognized in the heavens. To know this and the specific and particular things relating to it is the chief thing in the intelligence of the angels there, and on it many things depend which without it as their general principle would not enter distinctly and clearly into the ideas of their minds. Knowing that all the heavens with their societies reflect a single man they call heaven the G
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68. IX. EACH SOCIETY IN HEAVEN REFLECTS A SINGLE MAN.
68. IX. EACH SOCIETY IN HEAVEN REFLECTS A SINGLE MAN.
I have frequently been permitted to see that each society of heaven reflects a single man, and is in the likeness of a man. There was a society into which several had insinuated themselves who knew how to counterfeit angels of light. These were hypocrites. When these were being separated from the angels I saw that the entire society appeared at first like a single indistinct body, then by degrees in a human form, but still indistinctly, and at last clearly as a man. Those that were in that man a
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73. X. THEREFORE EVERY ANGEL IS IN A COMPLETE HUMAN FORM.
73. X. THEREFORE EVERY ANGEL IS IN A COMPLETE HUMAN FORM.
In the two preceding chapters it has been shown that heaven in its whole complex, and likewise each society in heaven, reflects a single man. From the sequence of reasons there set forth it follows that this is equally true of each angel. As heaven is a man in largest form, and a society of heaven in a less form, so is an angel in least. For in the most perfect form, such as the form of heaven is, there is a likeness of the whole in the part and of the part in the whole. This is so for the reaso
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78. XI. IT IS FROM THE LORD'S DIVINE HUMAN THAT HEAVEN AS A WHOLE AND IN PART REFLECTS MAN.
78. XI. IT IS FROM THE LORD'S DIVINE HUMAN THAT HEAVEN AS A WHOLE AND IN PART REFLECTS MAN.
That it is from the Lord's Divine Human that heaven as a whole and in part reflects man, follows as a conclusion from all that has been stated and shown in the preceding chapters, namely: (i) That the God of heaven is the Lord. (ii) It is the Divine of the Lord that makes heaven. (iii) Heaven consists of innumerable societies; and each society is a heaven in a smaller form, and each angel in the smallest form. (iv) All heaven in the aggregate reflects a single man. (v) Each society in the heaven
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87. XII. THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN WITH ALL THINGS OF MAN.
87. XII. THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN WITH ALL THINGS OF MAN.
What correspondence is is not known at the present day, for several reasons, the chief of which is that man has withdrawn himself from heaven by the love of self and love of the world. For he that loves self and the world above all things gives heed only to worldly things, since these appeal to the external senses and gratify the natural longings; and he does not give heed to spiritual things, since these appeal to the internal senses and gratify the mind, therefore he casts them aside, saying t
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103. XIII. THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE EARTH.
103. XIII. THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE EARTH.
What correspondence is has been told in the preceding chapter, and it has there been shown that each thing and all things of the animal body are correspondences. The next step is to show that all things of the earth, and in general all things of the universe, are correspondences. 104. All things of the earth are distinguished into three kinds, called kingdoms, namely, the animal kingdom, the vegetable kingdom, and the mineral kingdom. The things of the animal kingdom are correspondences in the f
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116. XIV. THE SUN IN HEAVEN.
116. XIV. THE SUN IN HEAVEN.
In heaven neither the sun of the world, nor anything from that sun, is seen, because it is wholly natural. For nature has its beginning from that sun, and whatever is produced by means of it is called natural. But the spiritual, to which heaven belongs, is above nature and wholly distinct from what is natural; and there is no communication between the two except by correspondences. What the distinction between them is may be understood from what has been already said about degrees (n. 38), and w
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126. XV. LIGHT AND HEAT IN HEAVEN.
126. XV. LIGHT AND HEAT IN HEAVEN.
That there is light in the heavens those who think from nature alone cannot comprehend; and yet such is the light in the heavens that it exceeds by many degrees the noon-day light of the world. That light I have often seen, even during the evening and night. At first I wondered when I heard the angels say that the light of this world is little more than a shadow in comparison with the light of heaven; but having seen it I can testify that it is so. The brightness and splendor of the light of hea
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141. XVI. THE FOUR QUARTERS IN HEAVEN.
141. XVI. THE FOUR QUARTERS IN HEAVEN.
Both in heaven and in the world there are four quarters, east, south, west, and north, determined in each world by its own sun; in heaven by the sun of heaven, which is the Lord, in the world by the sun of the world. And yet there are great differences between them. In the first place, in the world that is called the south where the sun is in its greatest altitude above the earth, north where it is in its opposite position beneath the earth, east where it rises at an equinox, and west where it t
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154. XVII. CHANGES OF STATE OF THE ANGELS IN HEAVEN.
154. XVII. CHANGES OF STATE OF THE ANGELS IN HEAVEN.
By changes of state of angels their changes in respect to love and faith, and wisdom and intelligence therefrom, are meant, thus their changes in respect to states of life. States are predicated of life and of what belongs to life; and as angelic life is a life of love and faith, and of wisdom and intelligence therefrom, states are predicated of these and are called states of love and faith, and states of wisdom and intelligence. How with angels these states are changed shall now be told. 155. A
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162. XVIII. TIME IN HEAVEN.
162. XVIII. TIME IN HEAVEN.
Although there is a succession and a progression of all things in heaven, as in the world, yet angels have no notion or idea of time and space; and this so completely that they do not even know at all what time and space are. Time in heaven will here be considered, and space in its own chapter. 163. Angels do not know what time is, although with them there is a successive progression of all things, as there is in the world, and this so completely that there is no difference whatever; and the rea
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170. XIX. REPRESENTATIVES AND APPEARANCES IN HEAVEN.
170. XIX. REPRESENTATIVES AND APPEARANCES IN HEAVEN.
The man who thinks from natural light alone is unable to comprehend that there is any thing in heaven like what is in the world; and for the reason that from natural light he has previously thought, and established himself in the idea, that angels are nothing but minds, and that minds are like ethereal breaths, having no senses like those of men, thus no eyes, and if no eyes no objects of sight; and yet the angels have every sense that a man has, and far more exquisite senses; and the light by w
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177. XX. THE GARMENTS WITH WHICH ANGELS APPEAR CLOTHED.
177. XX. THE GARMENTS WITH WHICH ANGELS APPEAR CLOTHED.
Since angels are men, and live among themselves as men do on the earth, they have garments and dwellings and other such things, with the difference, however, that as they are in a more perfect state all things with them are in greater perfection. For as angelic wisdom surpasses human wisdom to such a degree as to be called ineffable, so is it with all things that are perceived and seen by angels, inasmuch as all things perceived and seen by them correspond to their wisdom (see above, n. 173). 17
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183. XXI. THE PLACES OF ABODE AND DWELLINGS OF ANGELS.
183. XXI. THE PLACES OF ABODE AND DWELLINGS OF ANGELS.
As there are societies in heaven and the angels live as men, they have also places of abode, and these differ in accordance with each one's state of life. They are magnificent for those in higher dignity, and less magnificent for those in lower condition. I have frequently talked with angels about the places of abode in heaven, saying that scarcely any one will believe at the present day that they have places of abode and dwellings; some because they do not see them, some because they do not kno
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191. XXII. SPACE IN HEAVEN.
191. XXII. SPACE IN HEAVEN.
All things in heaven appear, just as in the world, to be in place and in space, and yet the angels have no notion or idea of place and space. As this must needs sounds like a paradox, I will endeavor to present the matter in a clear light, as it is of great importance. 192. All changes of place in the spiritual world are effected by changes of state of the interiors, which means that change of place is nothing else than change of state.{1} In this way I have been taken by the Lord into the heave
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200. XXIII. THE FORM OF HEAVEN WHICH DETERMINES AFFILIATIONS AND COMMUNICATIONS THERE.
200. XXIII. THE FORM OF HEAVEN WHICH DETERMINES AFFILIATIONS AND COMMUNICATIONS THERE.
What the form of heaven is can be seen in some measure from what has been shown in the preceding chapters; as that heaven is like itself both in its greatest and in its least divisions (n. 72); that consequently each society is a heaven in a lesser form, and each angel in the least form (n. 51-58); that as the entire heaven reflects a single man, so each society of heaven reflects a man in a lesser form, and each angel in the least form (n. 59-77); that the wisest are at the center, and the less
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213. XXIV. GOVERNMENTS IN HEAVEN.
213. XXIV. GOVERNMENTS IN HEAVEN.
As heaven is divided into societies, and the larger societies consist of some hundreds of thousands of angels (n. 50), and all within a society, although in like good, are not in like wisdom (n. 43), it must needs follow that governments exist there, since order must be observed, and all things of order must be guarded. But the governments in the heavens differ; they are of one sort in societies that constitute the Lord's celestial kingdom, and of another sort in the societies that constitute Hi
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221. XXV. DIVINE WORSHIP IN HEAVEN.
221. XXV. DIVINE WORSHIP IN HEAVEN.
Divine worship in the heavens is not unlike in externals Divine worship on the earth, but in internals it is different. In the heavens, as on the earth, there are doctrines, preachings, and church edifices. In essentials the doctrines there are everywhere the same; but in the higher heavens they contain more interior wisdom than in the lower. The preachings are in harmony with the doctrines; and as they have houses and palaces (n. 183-190), so they have also church edifices, in which there is pr
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228. XXVI. THE POWER OF THE ANGELS OF HEAVEN.
228. XXVI. THE POWER OF THE ANGELS OF HEAVEN.
That the angels possess power cannot be comprehended by those who know nothing about the spiritual world and its influx into the natural world. Such think that angels can have no power because they are spiritual and are even so pure and unsubstantial that no eye can see them. But those who look more interiorly into the causes of things take a different view. Such know that all the power that a man has is from his understanding and will (for apart from these he is powerless to move a particle of
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234. XXVII. THE SPEECH OF ANGELS.
234. XXVII. THE SPEECH OF ANGELS.
Angels talk with each other just as men do in the world, and on various subjects, as on domestic matters, and on matters of the civil state, and of moral, and spiritual life. And there is no difference except that their talk is more intelligent than that of men, because it is from more interior thought. I have been permitted to associate with them frequently, and to talk with them as friend with friend, and sometimes as stranger with stranger; and as I was then in a state like theirs I knew no o
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246. XXVIII. THE SPEECH OF ANGELS WITH MAN.
246. XXVIII. THE SPEECH OF ANGELS WITH MAN.
Angels who talk with man do not talk in their own language, nor in any language unknown to man, but in the man's own language, or in some other language with which he is acquainted. This is so because when angels speak with man they turn themselves to him and conjoin themselves with him; and this conjunction of angel with man causes the two to be in like thought; and as man's thought coheres to his memory, and this is the source of his speech, the two have the same language. Moreover, when an an
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258. XXIX. WRITINGS IN HEAVEN.
258. XXIX. WRITINGS IN HEAVEN.
As the angels have speech, and their speech consists of words, they also have writings; and by writing as well as by speech they give expression to what is in their minds. At times I have had papers sent to me, traced with written words precisely like manuscripts in the world, and others like printed sheets; and I was able to read them in a like way, but was allowed to get from them only an idea here and there; for the reason that it is not in accordance with Divine order for man to be taught by
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265. XXX. THE WISDOM OF THE ANGELS OF HEAVEN.
265. XXX. THE WISDOM OF THE ANGELS OF HEAVEN.
The nature of angelic wisdom can scarcely be comprehended, because it so greatly transcends human wisdom that the two cannot be compared; and whatever is thus transcendent does not seem to be any thing. Moreover, some truths that must enter into a description of it are as yet unknown, and until these become known they exist in the mind as shadows, and thus hide the thing as it is in itself. Nevertheless, these truths can be known, and when known be comprehended, provided the mind takes any inter
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276. XXXI. THE STATE OF INNOCENCE OF ANGELS IN HEAVEN.
276. XXXI. THE STATE OF INNOCENCE OF ANGELS IN HEAVEN.
What innocence is and its nature few in the world know, and those who are in evil know nothing about it. It is, indeed, visible to the eyes, as seen in the face, speech and movements, particularly of children; and yet what innocence is, and especially that it is that in which heaven is stored up in man is unknown. In making this known let us proceed in order, and consider first the innocence of childhood, then the innocence of wisdom, and lastly the state of heaven in regard to innocence. 277. T
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284. XXXII. THE STATE OF PEACE IN HEAVEN.
284. XXXII. THE STATE OF PEACE IN HEAVEN.
Only those that have experienced the peace of heaven can have any perception of the peace in which the angels are. As man is unable, as long as he is in the body, to receive the peace of heaven, so he can have no perception of it, because his perception is confined to what is natural. To perceive it he must be able, in respect to thought, to be raised up and withdrawn from the body and kept in the spirit, and at the same time be with angels. In this way has the peace of heaven been perceived by
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291. XXXIII. THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE.
291. XXXIII. THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE.
It is well known in the church that all good is from God, and that nothing of good is from man, consequently that no one ought to ascribe any good to himself as his own. It is also well known that evil is from the devil. Therefore those who speak from the doctrine of the church say of those who behave well, and of those who speak and preach piously, that they are led by God; but the opposite of those who do not behave well and who speak impiously. For this to be true man must have conjunction wi
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303. XXXIV. CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD.
303. XXXIV. CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD.
Those who think from interior reason can see that there is a connection of all things through intermediates with the First, and that whatever is not in connection is dissipated. For they know, when they think about it, that nothing can have permanent existence from itself, but only from what is prior to itself, thus all things from a First; also that the connection with what is prior is like the connection of an effect with its effecting cause; for when the effecting cause is taken away from its
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311. XXXV. HEAVEN AND HELL ARE FROM THE HUMAN RACE.
311. XXXV. HEAVEN AND HELL ARE FROM THE HUMAN RACE.
In the Christian world it is wholly unknown that heaven and hell are from the human race, for it is believed that in the beginning angels were created and heaven was thus formed; also that the devil or Satan was an angel of light, but having rebelled he was cast down with his crew, and thus hell was formed. The angels never cease to wonder at such a belief in the Christian world, and still more that nothing is really known about heaven, when in fact that is the primary principle of all doctrine
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318. XXXVI. THE HEATHEN, OR PEOPLES OUTSIDE OF THE CHURCH, IN HEAVEN.
318. XXXVI. THE HEATHEN, OR PEOPLES OUTSIDE OF THE CHURCH, IN HEAVEN.
There is a general opinion that those born outside of the church, who are called the nations, or heathen, cannot be saved, because not having the Word they know nothing about the Lord, and apart from the Lord there is no salvation. But that these also are saved this alone makes certain, that the mercy of the Lord is universal, that is, extends to every individual; that these equally with those within the church, who are few in comparison, are born men, and that their ignorance of the Lord is not
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329. XXXVII. LITTLE CHILDREN IN HEAVEN.
329. XXXVII. LITTLE CHILDREN IN HEAVEN.
It is a belief of some that only such children as are born within the church go to heaven, and that those born out of the church do not, and for the reason that the children within the church are baptized and by baptism are initiated into faith of the church. Such are not aware that no one receives heaven or faith through baptism; for baptism is merely for a sign and memorial that man should be regenerated, and that those born within the church can be regenerated because the Word is there, and i
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346. XXXVIII. THE WISE AND THE SIMPLE IN HEAVEN.
346. XXXVIII. THE WISE AND THE SIMPLE IN HEAVEN.
It is believed that in heaven the wise will have more glory and eminence than the simple, because it is said in Daniel: They that are intelligent shall shine as with the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever (12:3). But few know who are meant by the "intelligent" and by those that "turn many to righteousness." The common belief is that they are such as are called the accomplished and learned, especially such as have taught in the chu
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357. XXXIX. THE RICH AND THE POOR IN HEAVEN.
357. XXXIX. THE RICH AND THE POOR IN HEAVEN.
There are various opinions about reception into heaven. Some are of the opinion that the poor are received and the rich are not; some that the rich and the poor are equally received; some that the rich can be received only by giving up their wealth and becoming like the poor; and proofs are found in the Word for all of these opinions. But those who make a distinction in regard to heaven between the rich and the poor do not understand the Word. In its interiors the Word is spiritual, but in the l
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366. XL. MARRIAGES IN HEAVEN.
366. XL. MARRIAGES IN HEAVEN.
As heaven is from the human race, and angels therefore are of both sexes, and from creation woman is for man and man is for woman, thus the one belongs to the other, and this love is innate in both, it follows that there are marriages in heaven as well as on the earth. But marriages in heaven differ widely from marriages on the earth. Therefore what marriages in heaven are, and how they differ from marriages on the earth and wherein they are like them, shall now be told. 367. Marriage in heaven
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387. XLI. THE EMPLOYMENTS OF ANGELS IN HEAVEN.
387. XLI. THE EMPLOYMENTS OF ANGELS IN HEAVEN.
It is impossible to enumerate the employments in the heavens, still less to describe them in detail, but something may be said about them in a general way; for they are numberless, and vary in accordance with the functions of the societies. Each society has its peculiar function, for as societies are distinct in accordance with goods (see above, n. 41), so they are distinct in accordance with uses, because with all in the heavens goods are goods in act, which are uses. Everyone there performs a
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395. XLII. HEAVENLY JOY AND HAPPINESS.
395. XLII. HEAVENLY JOY AND HAPPINESS.
Hardly any one at present knows what heaven is or what heavenly joy is. Those who have given any thought to these subjects have had so general and so gross an idea about them as scarcely to amount to anything. From spirits that have come from the world into the other life I have been able to learn fully what idea they had of heaven and heavenly joy; for when left to themselves, as they were in the world, they think as they then did. There is this ignorance about heavenly joy for the reason that
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415. XLIII. THE IMMENSITY OF HEAVEN.
415. XLIII. THE IMMENSITY OF HEAVEN.
The immensity of the heaven of the Lord is evident from many things that have been said and shown in the foregoing chapters, especially from this, that heaven is from the human race (n. 311-317), both from those born within the church and from those born out of it (n. 318-328); thus it consists of all from the beginning of this earth that have lived a good life. How great a multitude of men there is in this entire world any one who knows anything about the divisions, the regions, and kingdoms of
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421. XLIV. WHAT THE WORLD OF SPIRITS IS.
421. XLIV. WHAT THE WORLD OF SPIRITS IS.
The world of spirits is not heaven, nor is it hell, but it is the intermediate place or state between the two; for it is the place that man first enters after death; and from which after a suitable time he is either raised up into heaven or cast down into hell in accord with his life in the world. 422. The world of spirits is an intermediate place between heaven and hell and also an intermediate state of the man after death. It has been shown to me not only that it is an intermediate place, havi
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432. XLV. IN RESPECT TO HIS INTERIORS EVERY MAN IS A SPIRIT.
432. XLV. IN RESPECT TO HIS INTERIORS EVERY MAN IS A SPIRIT.
Whoever duly considers the subject can see that as the body is material it is not the body that thinks, but the soul, which is spiritual. The soul of man, upon the immortality of which many have written, is his spirit, for this as to everything belonging to it is immortal. This also is what thinks in the body, for it is spiritual, and what is spiritual receives what is spiritual and lives spiritually, which is to think and to will. Therefore, all rational life that appears in the body belongs to
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445. XLVI. THE RESUSCITATION OF MAN FROM THE DEAD AND HIS ENTRANCE INTO ETERNAL LIFE.
445. XLVI. THE RESUSCITATION OF MAN FROM THE DEAD AND HIS ENTRANCE INTO ETERNAL LIFE.
When the body is no longer able to perform the bodily functions in the natural world that correspond to the spirit's thoughts and affections, which the spirit has from the spiritual world, man is said to die. This takes place when the respiration of the lungs and the beatings of the heart cease. But the man does not die; he is merely separated from the bodily part that was of use to him in the world, while the man himself continues to live. It is said that the man himself continues to live since
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453. XLVII. MAN AFTER DEATH IS IN A COMPLETE HUMAN FORM
453. XLVII. MAN AFTER DEATH IS IN A COMPLETE HUMAN FORM
It has already been shown in several previous chapters that the form of the spirit of man is the human form, that is, that the spirit is a man even in form, especially where it is shown that every angel has a complete human form (n. 73-77) that in respect to his interiors every man is a spirit (n. 432-444); and that the angels in heaven are from the human race (n. 311-317). [2] This can be seen still more clearly from the fact that it is by virtue of his spirit, and not by virtue of his body tha
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461. XLVIII. AFTER DEATH MAN IS POSSESSED OF EVERY SENSE, AND OF ALL THE MEMORY, THOUGHT, AND AFFECTION, THAT HE HAD IN THE WORLD, LEAVING NOTHING BEHIND EXCEPT HIS EARTHLY BODY.
461. XLVIII. AFTER DEATH MAN IS POSSESSED OF EVERY SENSE, AND OF ALL THE MEMORY, THOUGHT, AND AFFECTION, THAT HE HAD IN THE WORLD, LEAVING NOTHING BEHIND EXCEPT HIS EARTHLY BODY.
It has been proved to me by manifold experience that when man passes from the natural world into the spiritual, as he does when he dies, he carries with him all his possessions, that is, everything that belongs to him as a man, except his earthly body. For when man enters the spiritual world or the life after death, he is in a body as he was in the world, with no apparent difference, since he neither sees nor feels any difference. But his body is then spiritual, and thus separated or purified fr
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491. LI. THE FIRST STATE OF MAN AFTER DEATH.
491. LI. THE FIRST STATE OF MAN AFTER DEATH.
There are three states that man passes through after death before he enters either heaven or hell. The first state is the state of his exteriors, the second state the state of his interiors, and the third his state of preparation. These states man passes through in the world of spirits. There are some, however, that do not pass through them; but immediately after death are either taken up into heaven or cast into hell. Those that are immediately taken up into heaven are those that have been rege
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499. LII. THE SECOND STATE OF MAN AFTER DEATH.
499. LII. THE SECOND STATE OF MAN AFTER DEATH.
The second state of man after death is called the state of his interiors, because he is then let into the interiors of his mind, that is, of his will and thought; while his exteriors, which he has been in during his first state, are laid asleep. Whoever gives any thought to man's life and speech and action can see that everyone has exteriors and interiors, that is, exterior and interior thoughts and intentions. This is shown by the fact that in civil life one thinks about others in accordance wi
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512. LIII. THIRD STATE OF MAN AFTER DEATH, WHICH IS A STATE OF INSTRUCTION FOR THOSE WHO ENTER HEAVEN.
512. LIII. THIRD STATE OF MAN AFTER DEATH, WHICH IS A STATE OF INSTRUCTION FOR THOSE WHO ENTER HEAVEN.
The third state of man after death, that is, of his spirit, is a state of instruction. This state is for those who enter heaven and become angels. It is not for those who enter hell, because such are incapable of being taught, and therefore their second state is also their third, ending in this, that they are wholly turned to their own love, thus to that infernal society which is in a like love. When this has been done they will and think from that love and as that love is infernal they will not
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521. LIV. NO ONE ENTERS HEAVEN BY MERCY APART FROM MEANS.
521. LIV. NO ONE ENTERS HEAVEN BY MERCY APART FROM MEANS.
Those that have not been instructed about heaven and the way to heaven, and about the life of heaven in man, suppose that being received into heaven is a mere matter of mercy, and is granted to those that have faith, and for whom the Lord intercedes; thus that it is an admission from mere favor; consequently that all men without exception might be saved if the Lord so pleased, and some even believe that all in hell might be so saved. But those who so think know nothing about man, that he is just
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528. LV. IT IS NOT SO DIFFICULT TO LIVE THE LIFE THAT LEADS TO HEAVEN AS IS BELIEVED.
528. LV. IT IS NOT SO DIFFICULT TO LIVE THE LIFE THAT LEADS TO HEAVEN AS IS BELIEVED.
There are some who believe that to live the life that leads to heaven, which is called the spiritual life, is difficult, because they have been told that man must renounce the world, must divest himself of the lusts called the lusts of the body and the flesh, and must live spiritually; and they understand this to mean that they must discard worldly things, which consist chiefly in riches and honors; that they must walk continually in pious meditation on God, salvation, and eternal life; and must
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536. LVI. THE LORD RULES THE HELLS.
536. LVI. THE LORD RULES THE HELLS.
Above, in treating of heaven it has been everywhere shown (especially in n. 2-6) that the God of heaven is the Lord, thus that the whole government of the heavens is the Lord's government. And as the relation of heaven to hell and of hell to heaven is like the relation between two opposites which mutually act contrary to each other, and from the action and re-action of which an equilibrium results, which gives permanence to all things of their action and reaction, so in order that all things and
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545. LVII. THE LORD CASTS NO ONE INTO HELL; THE SPIRIT CASTS HIMSELF DOWN.
545. LVII. THE LORD CASTS NO ONE INTO HELL; THE SPIRIT CASTS HIMSELF DOWN.
An opinion has prevailed with some that God turns away His face from man, casts man away from Himself, and casts him into hell, and is angry with him on account of his evil; and some believe also that God punishes man and does evil to him. In this opinion they establish themselves by the sense of the letter of the Word, where such things are declared, not knowing that the spiritual sense of the Word, by which the sense of the letter is made clear, is wholly different; and consequently that the g
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551. LVIII. ALL WHO ARE IN THE HELLS ARE IN EVILS AND IN FALSITIES THEREFROM DERIVED FROM THE LOVES OF SELF AND OF THE WORLD.
551. LVIII. ALL WHO ARE IN THE HELLS ARE IN EVILS AND IN FALSITIES THEREFROM DERIVED FROM THE LOVES OF SELF AND OF THE WORLD.
All who are in the hells are in evils and in falsities therefrom, and no one there is in evils and at the same time in truths. In the world evil men for the most part have some knowledge of spiritual truths, which are the truths of the church, having been taught them from childhood and later by preaching and by reading the Word; and afterwards they have talked about them. Some have even led others to believe that they are Christians at heart because of their knowing how to talk with pretended af
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566. LVIV. WHAT HELL FIRE IS AND WHAT THE GNASHING OF TEETH IS.
566. LVIV. WHAT HELL FIRE IS AND WHAT THE GNASHING OF TEETH IS.
What eternal fire is, and what the gnashing of teeth is, which are mentioned in the Word in reference to those who are in hell, scarcely any one as yet has known, because the contents of the Word have been thought about only in a material way, and nothing has been known about its spiritual sense. So fire has been understood by some to mean material fire, by others to mean torment in general, by others remorse of conscience, and others have held that it is mentioned merely to excite terror in the
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576. LX. THE MALICE AND HEINOUS ARTIFICES OF INFERNAL SPIRITS
576. LX. THE MALICE AND HEINOUS ARTIFICES OF INFERNAL SPIRITS
In what way spirits are superior to men everyone can see and comprehend who thinks interiorly and knows any thing of the operation of his own mind; for in his mind he can consider, evolve, and form conclusions upon more subjects in a single moment than he can utter or express in writing in half an hour. This shows the superiority of man when he is in his spirit, and therefore when he becomes a spirit. For it is the spirit that thinks, and it is the body by which the spirit expresses its thoughts
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582. LXI. THE APPEARANCE, SITUATION, AND NUMBER OF THE HELLS.
582. LXI. THE APPEARANCE, SITUATION, AND NUMBER OF THE HELLS.
In the spiritual world, that is, in the world where spirits and angels are, the same objects appear as in the natural world, that is, where men are. In external appearance there is no difference. In that world plains and mountains, hills and rocks, and valleys between them are seen; also waters, and many other things that are seen on earth. And yet all these things are from a spiritual origin, and all are therefore seen by the eyes of spirits and angels, and not by the eyes of men, because men a
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589. LXII. THE EQUILIBRIUM BETWEEN HEAVEN AND HELL.
589. LXII. THE EQUILIBRIUM BETWEEN HEAVEN AND HELL.
For any thing to have existence there must be an equilibrium of all things. Without equilibrium is no action and reaction; for equilibrium is between two forces, one acting and the other reacting, and the state of rest resulting from like action and reaction is called equilibrium. In the natural world there is an equilibrium in all things and in each thing. It exists in a general way even in the atmosphere, wherein the lower parts react and resist in proportion as the higher parts act and press
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597. LXIII. BY MEANS OF THE EQUILIBRIUM BETWEEN HEAVEN AND HELL MAN IS IN FREEDOM.
597. LXIII. BY MEANS OF THE EQUILIBRIUM BETWEEN HEAVEN AND HELL MAN IS IN FREEDOM.
The equilibrium between heaven and hell has now been described, and it has been shown that it is an equilibrium between the good that is from heaven and the evil that is from hell, thus that it is a spiritual equilibrium, which in its essence is freedom. A spiritual equilibrium in its essence is freedom because it is an equilibrium between good and evil, and between truth and falsity, and these are spiritual. Therefore to be able to will either what is good or what is evil and to think either wh
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