HEAVEN

Heaven is Divided into Two Kingdoms

Since there are infinite varieties in heaven, and no one society is exactly similar to another, nor indeed one angel to another, therefore heaven is distinguished generally, specifically, and particularly; generally into two kingdoms, specifically into three heavens, and particularly into innumerable societies. (HH n. 20)

There are angels who more and who less interiorly receive the Divine proceeding from the Lord. Those who more interiorly receive are called celestial angels; and those who receive less interiorly are called spiritual angels. Heaven is therefore distinguished into two kingdoms; of which one is called the Celestial Kingdom, the other the Spiritual Kingdom. (ibid. n. 21)

The love in which they are who are in the celestial kingdom is called celestial love; and the love in which they are who are in the spiritual kingdom is called spiritual love. Celestial love is love to the Lord; and spiritual love is charity towards the neighbor. And as all good is of love,--for what any one loves is good to him,—therefore the good also of one kingdom is called celestial, and the good of the other spiritual. It is evident from this in what these two kingdoms are distinguished; namely, that they are distinguished as the good of love to the Lord, and the good of charity towards the neighbor. And because the former good is more interior good, and the former love is more interior love, therefore the celestial angels are more interior and are called higher angels. (ibid. n. 23)

The angels in the Lord's celestial kingdom in wisdom and glory greatly excel the angels who are in the spiritual kingdom, because they receive the Divine of the Lord more interiorly; for they are in love to Him, and are therefore nearer and more closely conjoined to Him. These angels are such because they have received and do receive Divine truths immediately into the life, and not as the spiritual into previous memory and thought. They therefore have them inscribed on their hearts, and perceive them and as it were see them in themselves; nor do they ever reason about them, whether it be so or not so. They are such as are described in Jeremiah: "I will put my law in their mind, and write it in their heart. . . . They shall teach no more every man his friend and every man his brother, saying, Know ye Jehovah; they shall know me, from the least of them unto the greatest of them" (xxxi. 33, 34). And they are called in Isaiah the "Taught of Jehovah" (liv. 13). That they who are taught of Jehovah are they who are taught of the Lord, the Lord Himself teaches in John vi. 45, 46. (ibid. n. 25)

Because there is such a distinction between the angels of the celestial kingdom and the angels of the spiritual kingdom, they are not together, nor have they intercourse with each other. There is only a communication by intermediate angelic societies, which are called celestial-spiritual; through these the celestial kingdom flows into the spiritual. Hence it is that although heaven is divided into two kingdoms, yet it makes one. The Lord always provides such intermediate angels, through whom there is communication and conjunction. (ibid. n. 27)

There are three Heavens

There are three heavens, and they are most distinct from each other; the inmost or third, the intermediate or second, and the ultimate or first. They follow and are related to each other as the highest part of man, which is called the head, his middle part, which is called the body, and his lowest which is called the feet; and as the highest, middle, and lowest parts of a house. In such order also is the Divine which proceeds and descends from the Lord. Hence, from a necessity of order, heaven is threefold.

The interiors of man, which are of his higher mind (mens) and lower mind (animus), are also in similar order; he has an inmost, an intermediate, and an ultimate. For all things of Divine order were brought together in man when he was created, so that he was made Divine order in form, and therefore heaven in its least image. As to his interiors therefore man also communicates with the heavens; and he likewise comes among the angels after death,—among the angels of the inmost heaven, or of the intermediate, or the ultimate heaven, according to his reception of Divine good and truth from the Lord while he lived in the world.

The Divine which flows in from the Lord and is received in the inmost or third heaven is called celestial, and the angels there are therefore called celestial angels. The Divine which flows in from the Lord and is received in the second or middle heaven is called spiritual, and therefore the angels who are there are called spiritual angels. And the Divine which flows in from the Lord and is received in the ultimate or first heaven is called natural. But as the natural of that heaven is not as the natural of the world, but has the spiritual and the celestial within it, that heaven is called spiritual and celestial-natural and hence the angels who are there are called spiritual and celestial-natural. Those are called spiritual-natural who receive influx from the intermediate or second heaven, which is the spiritual heaven; and those are called celestial-natural who receive influx from the third or inmost heaven, which is the celestial heaven. The spiritual-natural and the celestial-natural angels are distinct from each other; but yet they constitute one heaven, because they are in the same degree. (HH n. 29-31)

Because there is such a distinction, an angel of one heaven cannot enter among the angels of another heaven; nor can any one ascend from a lower heaven, or any one descend from a higher heaven. When the Lord elevates any from a lower heaven into a higher, that they may see the glory there, which is often done, they are first prepared, and encompassed by intermediate angels through whom there is communication. From these facts it is plain that the three heavens are most distinct from each other. (ibid. n. 35)

But although the heavens are so distinct that the angels of one heaven cannot associate with the angels of another heaven, yet the Lord conjoins all the heavens by immediate and mediate influx; by immediate influx from Himself into all the heavens, and by mediate influx from one heaven into another. And thus He effects that the three heavens are one, and that all, from the first to the last, are in connection; even so that nothing is unconnected. Whatever is not connected by intermediates with the first does not subsist, but is dissipated and becomes nothing. (ibid. n. 37)

The Heavens were not Three before the Lord's Advent

Before the Lord's advent heaven was not distinguished into three heavens,—that is into an inmost or third, an intermediate or second, and an ultimate or first heaven,—as after the Lord's advent, but was one. As yet the spiritual heaven was not. The region where the spiritual heaven was about to be was occupied by those who were in falsity and evil, but who could be kept in some truth and good by external means,—especially by ideas of eminence and dignity; in like manner as is the case in the world, where they who are in evil and falsity are yet obliged as it were to think and speak truths, and as it were to will and do goods, by external means, such as honours and gains. The reason why that region of heaven was then occupied by such was that the good were wanting, and they who were of the spiritual church were not yet prepared; and yet it must everywhere be filled with spirits, in order that there might be a continuity from the Lord even to man, for if there had not been a continuity man would have perished. There are at this day also some regions of heaven occupied by such; [It is important to understand that when the work was published from which this extract is taken, the Last Judgment (see p. 704) had not yet taken place.] but they who are there are withheld by a strong force from doing evil.... These regions are thus occupied when the evil are increased in the world, and the good are diminished. For then evil spirits draw near to man, and good spirits recede from him; and in proportion as they recede the regions nearest to man are occupied by the evil. When this comes to pass generally the inhabitants of these regions are changed. This takes place when the church is near its end; for then evil and falsity prevail. But at about the end of the church they are cast down, and the regions occupied are given to the good who in the meantime have been prepared for heaven.[See p. 156.] This is meant by these words in the Apocalypse: "There was war in, heaven,; Michael and his angels fought against the dragon; and the dragon fought and his angels, but prevailed not; neither was their place found any more in heaven" (xii. 7, 8). (AC n. 8054)

In each Heaven There are Innumerable Societies

The angels of each heaven are not assembled together in one place, but distinguished into societies greater and smaller, according to the differences of the good of love and faith in which they are. Those that are in similar good form one society. Goods in the heavens are infinite in variety; and each angel is such as his own good. The angelic societies in the heavens are also distant from each other according as their goods differ generally and specifically. For in the spiritual world distances are from no other origin than from a difference of state of the interiors. Therefore in the heavens they are from a difference in the states of love; they that differ much are widely distant, and they that differ little are but little distant. Similarity brings them together.

In one society all are in like manner distinct from each other; those who are more perfect, that is who excel in good, and therefore in love, wisdom and intelligence, are in the midst; those who less excel are round about them, at a distance increasing by degrees as they diminish in perfection. It is as light decreasing from a centre to the circumferences. Those who are in the midst are in fact in the greatest light; and those who dwell towards the circumferences, in less and less.

Like, as it were of themselves, are brought to like; for with their like they are as with their own, and at home; but with others they are as with strangers, and abroad. When they are with their like they are also in their freedom, and therefore in every delight of life.

From this it is plain that good consociates all in the heavens, and that they are distinguished according to its quality. And yet it is not the angels that thus consociate themselves, but the Lord, from whom is good. He leads them, conjoins them, distinguishes them, and keeps them in freedom so far as they are in good; and thus preserves every one in the life of his love, of his faith, of his intelligence and wisdom, and thereby in happiness.

All who are in similar good also know each other,—although they have never seen each other before,—just as men in the world know their kindred, their relations, and their friends. The reason is that in the other life there are no kindreds, relationships and friendships but such as are spiritual, thus which are of love and faith. This it has sometimes been given me to see, when I have been in the spirit and thus withdrawn from the body, and so in company with angels. Some of them have then appeared as if known to me from infancy; and others as if entirely unknown. Those who appeared as if I had known them from infancy, were such as were in a state similar to the state of my spirit; and those who were not known were in a dissimilar state. (HH n. 41-46)

The larger societies consist of myriads of angels, the less of some thousands, and the least of some hundreds. There are also angels who dwell apart, as it were house by house, and family by family. Although they live thus dispersed, yet they are arranged in a similar manner as those who dwell in societies; that is, the wiser of them are in the midst, and the more simple upon the boundaries. These are more nearly under the Divine auspices of the Lord, and are the best of the angels. (ibid. n. 50)

The Universal Heaven is in the Form of a Man

That heaven in its whole complex resembles a man, is an arcanum not yet known in the world; but in the heavens it is very well known. To know this, and the specific and particular things concerning it, is a chief part of the intelligence of the angels there. On this indeed many other things depend, which without it as their general principle would not enter distinctly and clearly into the ideas of their mind. Because they know that all the heavens together with their societies resemble a man, they also call heaven THE GREATEST, and THE DIVINE MAN; Divine, from the fact that the Divine of the Lord makes heaven. {HH n. 59)

The angels do not indeed see heaven in its whole complex in such a form, for the whole heaven does not fall into the view of any angel. But they sometimes see remote societies, which consist of many thousands of angels, as one in such a form; and from a society, as from a part, they form a conclusion as to the whole, which is heaven. For in the most perfect form things general are as the parts, and the parts as the general; the only distinction is as between similar things greater and less. Hence they say that the whole heaven is in such a form in the sight of the Lord; because the Divine, from the inmost and supreme, sees all things.

Because heaven is such it is therefore also governed by the Lord as a man, and hence as one; for it is known that although a man consists of an innumerable variety of things, both in the whole and in part,—in the whole, of members, organs, and viscera, in part, of series of fibres, nerves, and blood-vessels,—thus of members within members and parts within parts, yet when a man acts he nevertheless acts as one. Such also is heaven under the auspices and guidance of the Lord.

That so many various things in a man act as one is because there is nothing there that does not some thing for the common weal, or that does not perform a use. The whole performs use to its parts, and the parts perform use to the whole; for the whole is from the parts, and the parts constitute the whole. They therefore provide for each other, have respect to each other, and are conjoined in such form that each and all things have reference to the whole and its good. Hence it is that they act as one. Such are the consociations in the heavens; they are there conjoined in similar form according to uses. Any therefore who do not perform a use to the whole are cast out of heaven, because they are heterogeneous.

Because the whole heaven resembles a man, and also is a Divine spiritual man in the greatest form, even as to figure, therefore heaven as a man is distinguished into members and parts; and they are also named in like manner. The angels also know in what member one society is, and in what another; and they say, that this society is in the member or in some province of the head, this in the member or in some province of the breast, that in the member or in some province of the loins, and so on. In general, the highest or third heaven forms the head as far as the neck; the intermediate or second heaven forms the breast down to the loins and knees; the ultimate or first heaven forms the feet down to the soles, and also the arms to the fingers; for the arms and hands are ultimates of a man, although at the sides. From this again it is evident why there are three heavens. (ibid. n. 62-65)

Because heaven in the whole and in part resembles a many from the Divine Human of the Lord, the angels say that they are in the Lord, and same that they are in His body; by which they mean that they are in the good of His love. As indeed the Lord Himself teaches, saying:—"Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no. more can ye, except ye abide in Me; . . . for without Me ye can do nothing. . . . Continue ye in My love. If ye keep My commandments, ye shall abide in My love" (John xv. 4-10). (ibid. n. 81)

The Correspondence of Heaven with all things of Man

In general the celestial kingdom corresponds to the heart, and to all things of the heart in the whole body; and the spiritual kingdom to the lungs, and to all things of them in the whole body. The heart and the lungs constitute two kingdoms also in man; the heart governs therein by the arteries and veins, and the lungs by the nervous and moving fibres,—both, in every force and action. In every man there are two kingdoms also in his spiritual world, which is called his spiritual man; one is the kingdom of the will, and the other of the understanding. The will governs by affections for good, and the understanding by affections for truth. These kingdoms also correspond to the kingdoms of the heart and lungs in the body. So in the heavens. The celestial kingdom is the will principle of heaven, and therein the good of love reigns; and the spiritual kingdom is the intellectual principle of heaven, and therein truth reigns. These are what correspond to the functions of the heart and of the lungs in man. It is from this correspondence that in the Word the heart signifies the will, and also the good of love; and the breath of the lungs signifies the understanding, and the truth of faith. Hence also it is that the affections are ascribed to the heart, although they are not there nor thence.

The correspondence of the two kingdoms of heaven with the heart and lungs is the general correspondence of heaven with man. But there is a less general correspondence with his particular members, organs, and viscera; what the nature of this is shall also be explained. They who are in the head in the Greatest Man, which is heaven, excel all others in every good; for they are in love, peace, innocence, wisdom, intelligence, and thence in joy and happiness. These flow into the head and into the things in man which belong to the head and correspond to them. Those who are in the breast in the Greatest Man, which is heaven, are the good of charity and faith; and these also flow into the breast of man, and correspond to it. And those who are in the loins and in the organs dedicated to generation there, in the Greatest Man or heaven, are in conjugial love. Those who are in the feet are in the ultimate good of heaven, which good is called natural-spiritual. Those who are in the arms and hands are in the power of truth from good. Those who are in the eyes are in understanding. Those who are in the ears are in hearing and obedience. Those who are in the nostrils are in perception. Those who are in the mouth and tongue are in discourse from understanding and perception. Those who are in the kidneys, are in truth that is searching, separating, and corrective. Those who are in the liver, pancreas, and spleen, are in the various purification of good and truth. So in a different manner with the other organs. These flow into the like parts in man, and correspond to them. The influx of heaven is into the functions and uses of the members; and the uses, because they are from the spiritual world, give themselves form by means of such things as are in the natural world, and thus present themselves in effect. Hence is the correspondence.

It is from this that similar things are signified by these same members, organs, and viscera, in the Word; for all things therein have a signification according to their correspondences. By the head is therefore signified intelligence and wisdom; by the breast, charity; by the loins, conjugial love; by the arms and hands, the power of truth; by the feet, the natural; by the eyes, the understanding; by the nostrils, perception; by the ears, obedience; by the kidneys, examination of truth; and so on. Hence also it is that it is usual for a man to' say of one who is intelligent and wise; that he has a head; of one who is in charity, that he is a bosom friend; of one who excels in perception, that he has a quick scent; of one who is intelligent, that he has a keen sight; of one who is in power, that he has long arms; of one who purposes from love, that he does it from the heart. These and many other things that are in human speech, are from correspondence; for such forms of speech, although man is ignorant of it, are from the spiritual world. (HH n. 95-97)

But although all things of man as regards his body correspond to all things of heaven, yet man is not an image of heaven as to his external form, but as to his internal form; for the interiors of man receive heaven, and his exteriors receive the world. So far therefore as his interiors receive heaven, a man as to them is a heaven in the least form, after the image of the greatest. But in so far as his interiors do not receive he is not a heaven and an image of the greatest; and yet his exteriors which receive the world may be in form according to the order of the world, and hence in various beauty. For external beauty, which is of the body, derives its cause from parents, and from formation in the womb, and is afterwards preserved by a common influx from the world. Hence it is that the form of the natural man differs exceedingly from the form of his spiritual man. It has sometimes been shown me what the spirit of a man was in form; and it was seen that in some who were of beautiful and lovely countenance the spirit was deformed, black, and monstrous,—so that you would call it an image of hell, not of heaven. And in some who were not beautiful, the spirit was comely, beautiful and angelic. After death the spirit of a man actually appears such as it had been in the body while he lived in the world. (ibid. n. 99)

The Correspondence of Heaven with all things on Earth

Nothing ever comes into existence and subsists without correspondence with the Greatest Man, that is with heaven, or, what is the same with the spiritual world; for the reason that it would have no connection with anything prior to itself, nor consequently with the First, that is with the Lord. Anything unconnected and thus independent cannot even for one moment subsist; for that a thing subsists is from its connection with and dependence upon that from which is every thing of existence, since subsistence is perpetual existence. Hence it is that not only each and all things in man correspond, but also each and all things in the universe. The sun itself corresponds, and also the moon; for in heaven the Lord is the sun, and likewise the moon. The sun's flame and heat, and also light, correspond; for it is the Lord's love towards the whole human race to which the flame and heat, and Divine truth to which light corresponds. The very stars correspond; it is to the societies of heaven and their habitations that they correspond; not that they are there, but that they are in such order. Whatever appears beneath the sun corresponds; as each and all the subjects of the animal kingdom, and also each and all the subjects of the vegetable kingdom; which, individually and collectively, would sink and fall in ruins in a moment, if there were not an influx into them from the spiritual world. This also it has been given me to know by much experience; for it was shown me with what in the spiritual. world many things that are in the animal kingdom, and still more that are in the vegetable kingdom, correspond; and also that they can in nowise subsist without influx. For if the prior be taken away, the posterior necessarily falls; so if the prior be separated from the posterior. (AC n. 5377)

It shall be briefly stated how the conjunction of heaven with the world by correspondences is effected. The kingdom of the Lord is a kingdom of ends, which are uses; or what is the same, a kingdom of uses, which are ends. Therefore the universe was so created and formed by the Divine that uses may everywhere be clothed with such things as present them in act or in effect, —in heaven first, and then in the world; thus, by degrees and in succession down to the ultimates of nature. It is therefore plain that the correspondence of natural things with spiritual or of the world with heaven is through uses, and that uses conjoin them; and that the forms with which uses are clothed are correspondences, and are conjunctions, in so far as they are forms of the uses. In the nature of the world, in its threefold kingdom, all things that exist therein according to order are forms of uses, or effects formed from use for use. From this cause the things that are therein are correspondences. (HH n. 112)

The Sun and Moon in Heaven

The sun of the world does not appear in heaven, nor any thing which is from that sun, because all this is natural; for with that sun nature begins, and whatever is produced by means of it is called natural. But the spiritual [world], in which heaven is, is above nature, and altogether distinct from the natural; nor do they communicate with each other except by correspondences.

But although the sun of the world does not appear in heaven, nor any thing from that sun, yet there is a sun in heaven, and there is light, and heat. The sun of heaven is the Lord; the light there is the Divine truth, and the heat there is the Divine good, which proceed from the Lord as a sun. All things that exist and appear in the heavens are from this origin. The reason why the Lord appears in heaven as a sun is, that He is Divine Love, from which all things spiritual exist; and also, by means of the sun of the world, all natural things. It is this love which shines as a sun.

The Lord appears as a sun, not in heaven, but high above the heavens; nor yet overhead or in the zenith, but before the faces of the angels, at a middle altitude. He appears, at a very great distance, in two places; in one before the right eye, in the other before the left eye. Before the right eye He appears exactly like a sun, of similar fire as it were, and of similar magnitude to the sun of the world. But before the left eye he does not appear as a sun but as a moon, of similar but more brilliant whiteness, and of similar magnitude to the moon of our earth; but this appears encompassed with several smaller moons as it were, each of which is similarly white and brilliant. The reason why the Lord appears in two places, with such a difference, is that He appears to every one according to the quality of his reception of Him; and therefore in one way to those who receive Him in the good of love, and in another to those who receive Him in the good of faith. To those who receive Him in the good of love He appears as a sun, fiery and flaming according to reception. They are in His celestial kingdom. But to those who receive Him in the good of faith He appears as a moon, white and brilliant according to reception. These are in His spiritual kingdom. The cause of this is, that the good of love corresponds to fire, and therefore fire in the spiritual sense is love; and the good of faith corresponds to light, and light also in the spiritual sense is faith. The reason why He appears before the eyes is, that the interiors, which are of the mind, see through the eyes; through the right eye from the good of love, and through the left eye from the good of faith. For with an angel, and also with a man, all things that are on the right side correspond to good from which is truth; and those on the left, to truth which is from good. The good of faith in its essence is truth from good.

Hence it is that the Lord as to love is compared to the sun, and as to faith to the moon, in the Word; and also that love from the Lord to the Lord is signified by the sun, and faith from the Lord in the Lord is signified by the moon. As in the following passages: "The light of the moon shall be as the light of the sun, and the light of the sun, shall be sevenfold, as the light of seven days" (Isaiah xxx. 26). "When I shall extinguish thee I will cover the heavens, and make the stars thereof dark: I will cover the sun with a cloud, and the moon shall not make her light to shine. All the bright lights in the heavens I will make dark over thee, and will set darkness upon thy land" (Ezek. xxxii. 7, 8) "I will darken the sun in its going forth, and the moon shall not cause her light to shine" (Isaiah xiii. 10). "The sun and the moon shall be darkened, and the stars shall withdraw their shining.... The sun shall be turned into darkness, and the moon into blood" (Joel ii. 2, 10, 31; ch. iii. 15). "The sun became black as sackcloth of hair, and the moon became as blood, and the stars fell to the earth" (Apoc. vi. 12, 13). "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven'' (Matt. xxiv. 29 ); and in other places. By the sun in these passages love is signified, by the moon faith, and by stars cognitions of good and truth. These are said to be darkened, to lose their light, and to fall from heaven, when they no longer exist. That the Lord appears in heaven as a sun, is evident also from His actual transfiguration before Peter, James, and John, where it is said that "His face did shine as the sun" (Matt. xvii. 2). The Lord was thus seen by those disciples when they were withdrawn from the body, and were in the light of heaven. Hence it was that the ancients, with whom the church was representative, turned their faces to the sun in the east when they were in Divine worship. From them the custom is derived of placing temples with their aspect towards the east. (HH n. 116-119)

But when the Lord appears in heaven, which frequently occurs, He does not appear encompassed with the sun, but in an angelic form, distinguished from the angels by the Divine shining through and from His face. In truth Ho is not there in person, for in person the Lord is constantly surrounded with the sun; but He is in the presence [of the angels] by aspect. It is indeed common in heaven for them to appear as if present in the place to which the view [aspectus] is earnestly directed, or where it is terminated; although it may be very far from the place where they actually are. This presence is called presence to the internal sight, of which hereafter. The Lord has also been seen by me out of the sun, in an angelic form, a little beneath the sun on high; and also near, in a similar form, with a resplendent countenance once also as a flaming splendour in the midst of the angels. (ibid. n. 121)

Let every one take care that he does not think the sun of the spiritual world to be God Himself. God Himself is a Man. The first proceeding from His love and wisdom is a fiery spiritual [emanation] which appears to the angels as a sun. Therefore when the Lord manifests Himself to the angels in person He manifests Himself as Man; and this sometimes in the sun, sometimes out of the sun. (DLW n. 97)

The Heat and Light of Heaven

The heat of heaven like the light of heaven is everywhere various; different in the celestial kingdom from what it is in the spiritual kingdom, and also different in every society of each. It not only differs in degree but also in quality. It is more intense and pure in the Lord's celestial kingdom, because the angels there receive more of the Divine good; it is less intense and pure in the Lord's spiritual kingdom, because the angels there receive more of Divine truth. It differs in each society also, according to reception. . . . That love is heat from a spiritual origin is manifest from the increase of warmth according to love; for a man is inflamed and heated according to its degree and quality, and its ardor is manifested when it is assaulted. From this too it has become customary to speak of being inflamed, of growing warm, of burning, boiling, and being on fire, both when speaking of the affections which are of the love of good, and of the concupiscences which are of the love of evil.

The reason why the love proceeding from the Lord as a sun is felt in heaven as heat is, that from the Divine good which comes from the Lord the interiors of the angels are in love; whence the exteriors, which therefore grow warm, are in heat. It is from this cause that in heaven heat and love mutually so correspond to each other that every one there is in heat such as his love, agreeably to what was said just above.

Angels like men have an understanding and will. The light of heaven constitutes the life of their understanding,—because the light of heaven is Divine truth, and thence Divine wisdom; and the heat of heaven constitutes the life of their will,—because the heat of heaven is Divine good, and thence Divine love. The veriest life of the angels is from heat; and not from light, except in so far as there is heat within it. That life is from heat is manifest; for this being removed life perishes. It is the same with faith without love, or with truth without good; for truth, which is called the truth of faith, is light, and good which is of love, is heat. These things more plainly appear from the heat and light of the world, to which the heat and light of heaven correspond. From the heat of the world conjoined to the light all things that exist on the earth are vivified and flourish; they are conjoined in the seasons of spring and summer. But by the light separate from the heat nothing is vivified and flourishes, but all things become inactive and dead; they are not conjoined in the season of winter,—then heat is absent though the light continues. On account of this correspondence heaven is called paradise; since truth there is conjoined to good, or faith to love; just as the light is to heat in the season of spring on earth. (HH n. 134-136)

Such is the light in heaven that it exceeds the very noon-day light of this solar world, to a degree surpassing belief. But the angels receive no light from the world; because they are above or within the sphere of this light. But they receive light from the Lord, who is their sun. The light, even the noonday light, of this world, is as thick darkness to the angels. When it is given them to see this light it is as if they beheld mere darkness; which it has been given me to know by experience. It may be seen from this what a difference there is between the light of heaven and the light of the world. (AC n. 1521)

The Four Quarters in Heaven

In heaven as in the world there are four quarters, the east, the south, the west, and the north,—in both, determined' by their sun; in heaven by the sun of heaven, which is the Lord; in the world by the sun of the world. But yet there are great differences. The first is, that in the world it is called south where the sun is at its greatest altitude above the earth; north, where it is at the opposite point below the earth; east where the sun rises at the equinoxes; and west where it then sets. Thus, in the world all the quarters are determined from the south. But in heaven it is called the east where the Lord appears as a sun; the west is opposite; on the right in heaven is the south; and on the left there is the north; and this in every turning of their face and body. Thus, in heaven all the quarters are determined from the east. The reason why it is called east [oriens] where the Lord appears as a sun, is that all the origin of life is from Him as a sun; [It is scarcely possible to find complete expression for the sense of this passage in our language. To understand its full significance, and the doctrinal truth it involves respecting the Lord, it is necessary to know that the Latin word for east, oriens, is the present participle of the verb orior, "to rise," and literally signifies "the (sun) rising;" and that from the same verb was formed the Latin word for origin, origo, meaning literally the rising, i.e. coming forth, of things.] and also that in proportion as heat and light, or love and intelligence, are received from Him by the angels the Lord is said to arise with them. Hence also it is that the Lord is called the East, in the Word.

Another difference is that to the angels the east is always before the face, the west is behind them, the south on their right, and the north on their left. But as this can with difficulty be comprehended in the world,—for the reason that man turns his face to every quarter, it shall therefore be explained:—The whole heaven turns itself to the Lord as to its common centre; hence all the angels turn themselves thither. It is well known that on earth also there is a tendency of every thing to a common centre; but in heaven the direction differs from the direction in the world,—in that in heaven the anterior parts are turned to its common centre, but in the world the lower parts. This tendency in the world is what is called the centripetal force, and also gravitation. The interiors of the angels are in fact actually turned forwards; and as the interiors present themselves in the face, the face is therefore what determines the quarters.

But it is still more difficult to comprehend, in the world, that with the angels the east is before the face at every turning of their face and body; for the reason that to man every quarter comes before the face, according as he turns himself. This therefore shall also be explained:—The angels, in like manner with men, turn and direct their faces and their bodies whithersoever they will; and yet they always have the east before their eyes. But the turnings of the angels are not as the turnings of men; they are in fact from a different origin. They indeed appear alike; but yet they are not alike. The ruling love is the origin; all determinations are from this, with angels and with spirits. For, as was said just above, their interiors are actually turned to their common centre thus, in heaven, to the Lord as a sun. As their love is therefore continually before their interiors, and the face exists from the interiors,—for it is the external form of them,—it results that the love which predominates is always before the face. And consequently in the heavens the Lord as a sun is continually before the face; for it is He from whom they receive love. And as the Lord Himself is in His own love with the angels, therefore it is the Lord who causes them to look to Him which way soever they turn.

That there is such a turning to the Lord is among the wonders of heaven for many may be together there in the same place, and one turn the face and body in one way, and another in another, and yet all see the Lord before them, and each have the south on his right hand, the north on his left, and the west behind his back. It is also among the wonders of heaven that although the whole aspect of the angels is towards the east, yet they have an aspect also towards the three other quarters; but their aspect towards these is from their interior sight, which is that of the thought. Among the wonders is this too, that in heaven one is never permitted to stand behind another and look at the back of his head, and if this is done the influx of good and truth which comes from the Lord is disturbed. (HH n. 141-144)

All that is here said of the angels and of their turning to the Lord as a sun, is also to be understood of man, as to his spirit; for as to his mind man is a spirit, and if he is in love and wisdom he is an angel. After death therefore, when he puts off his externals which he had derived from the natural world, he actually becomes a spirit or an angel. And as the angels constantly turn their faces eastward towards the sun, and thus towards the Lord, it is said also of the man who is in love and wisdom from the Lord, that he sees God, that he looks to God, and that he has God before his eyes; by which is meant, that he lives as an angel. Such things are said in the world both because they actually exist in heaven, and because they actually exist in man's spirit. Who does not in prayer look before him up to God, to whatever quarter his face is turned?

The reason why the angels constantly turn their faces towards the Lord as a sun is, that they are in the Lord and the Lord in them; and the Lord interiorly leads their affections and thoughts, and constantly turns them to Himself. For this reason they cannot otherwise than look towards the east, where the Lord as a sun appears. It is plain from this that the angels do not turn themselves to the Lord, but that the Lord turns them to himself. For when the angels think interiorly of the Lord, they do not think of Him otherwise than within themselves. Interior thought does not itself cause distance; but the exterior thought does this, which acts as one with the sight of the eyes. The reason is that the exterior and not the interior thought is in space; and where as in the spiritual world it is not in space, it is yet in the appearance of space. (DLW n. 129, 130)

All in the heavens have distinct abodes according to the quarters. Towards the east and the west dwell those who are in the good of love; towards the east those who are in a clear perception of it, towards the west those who are in an obscure perception of it. Towards the south and the north dwell those who are in wisdom from that good; towards the south those who are in the clear light of wisdom, towards the north those who are in an obscure light of wisdom.

In like manner do the angels dwell among themselves in each society of heaven; towards the east dwell those who are in a greater degree of love and charity, towards the west those who are in a less degree; towards the south those who are in a greater light of wisdom and intelligence, towards the north those who are in a less.

Hence it is that the quarters in the heavens signify such things as pertain to those who dwell there; for the east signifies love and its good in clear perception; the west, the same in obscure perception; the south, wisdom and intelligence in clear light; and the north the same in obscure light. And because such things are signified by these quarters, therefore similar things are signified by them in the internal or spiritual sense of the Word; for the internal or spiritual sense of the word is entirely in accordance with the things that exist in heaven. (HH n. 148-150)

Changes of State in Heaven

The angels are not constantly in the same state as to love, nor therefore in the same state as to wisdom; for all their wisdom is from love, and according to love. They are sometimes in a state of intense love, and sometimes in a state of love not intense. It decreases by degrees from its greatest to its least. When they are in their greatest degree of love they are in the light and heat of their life, or in their clearness and delight; but when they are in their least degree they are in shade and cold, or in their obscurity and undelight. From the last state they return again to the first; and so on. These changes follow one after the other, but with a diversity. The states succeed each other as the variations of the state of light and shade, of heat and cold; or as the morning, midday, evening, and night, every day in the world, with perpetual variety throughout the year. They also correspond; the morning to the state of their love in clearness, the midday to the state of their wisdom in clearness, the evening to the state of their wisdom in obscurity, and the night to a state of no love and wisdom. But it should be known that there is no correspondence of night with states of life of those who are in heaven; but there is a correspondence of the twilight that comes before the morning. The correspondence of night is with those who are in hell. (HH n. 155)

I have been informed from heaven why there are changes of state there. The angels have told me that there are several reasons. The first is, that the delight of life and of heaven, which they derive from the love and wisdom that proceed from the Lord, would by degrees lose its value if they were in it continually; as is the case with those who are in conditions of delight and pleasantness without variety. Another reason is, that they as well as men have a proprium, and that this consists in loving themselves; and that all who are in heaven are withheld from their proprium, and in so far as they are withheld from it by the Lord are in love and wisdom; but in so far as they are not withheld they are in the love of self; and as every one loves his proprium, and is attracted by it, they have changes of state, or successive alternations. A third reason is, that they are thus perfected, since they are thus accustomed to be kept in the love of the Lord, and to be withheld from the love of self; and also that by alternations of delight and undelight the perception and sensation of good becomes more exquisite. They added, that the Lord does not produce their changes of state, for the Lord as a sun is always flowing in with heat and light, that is with love and wisdom; but that they themselves are the cause, for that they love their proprium, which is continually drawing them away. This was illustrated by comparison with the sun of the world; in that the cause of the changes of state of heat and cold, and of light and shade, every year and every day, is not in the sun, for it stands still, but the cause is in the earth. (ibid. n. 158)

Time in Heaven

The angels do not know what time is,—although all things successively advance with them just as in the world, even so completely that there is no difference,—because in heaven there are not years and days, but changes of state; and where there are years and days, there are times, and where there are changes of state, there are states. The reason why there are times in the world is, that there to appearance the sun advances successively from one degree to another, and makes the times that are called seasons of the year; and also apparently revolves around the earth, and causes the periods that are called times of the day,— and each by stated alternations. It is otherwise with the sun of heaven. This does not by successive progressions and circumvolutions cause years and days, but to appearance changes of state; and these not by stated alternations, as was shown in the preceding article. Hence it is that the angels can have no conception of time, but of state in its stead.

Since the angels have no idea derived from time, like men in the world, they have therefore no idea concerning time, nor concerning the things that relate to time. The things proper to time, such as the year, month, week, day, hour, to-day, to-morrow, yesterday,—they do not even know what they are. When the angels hear of them from man (for angels are always adjoined to man by the Lord), instead of these they perceive states, and such things as pertain to state; thus the natural idea of man with the angels is turned into a spiritual idea. Hence it is that times signify states in the Word, and that the things proper to time, such as are mentioned above, signify the spiritual things corresponding to them.

It is the same with all things that exist from time; as with the four seasons of the year, called spring, summer, autumn and winter; the four times of the day, called morning, noon, evening, and night; and with the four ages of man, called infancy, youth, manhood, and old age; and with all other things that either exist from time, or follow in succession according to time. In thinking of these a man thinks from time, and an angel from state. Therefore whatever is from time in these things with man, is changed into an idea respecting state with an angel; spring and morning are changed into an idea of the state of love and wisdom, as they are in the first state with the angels; summer and noon are changed into an idea of love and wisdom as they are in the second state; autumn and evening as they are in the third state; night and winter into an idea of such a state as exists in hell. Hence it is that similar things are signified by these times in the Word. It may be seen from this how the natural things that are in the thought of man become spiritual with the angels who are with man. (HH n. 163-166)

Space and Distance in Heaven

Although all things in heaven appear in place, and in space, just as in the world, yet the angels have no notion or idea of place and space. As this cannot but seem a paradox, I wish to present the subject in a clear light; for it is of great moment.

All progressions in the spiritual world are made by changes of the state of the interiors; so that the progressions are nothing else than changes of state. Thus too have I been brought by the Lord into the heavens, and also to earths in the universe; and this, as to the spirit, while the body remained in the same place. Thus do all the angels move forward. To them therefore there are no distances; and if there are not distances neither are there spaces, but instead of them states, and their changes.

As progressions are thus made, it is evident that approaches are similitudes as to the state of the interiors, and that withdrawals are dissimilitudes. Hence it is that they are near to each other who are in a similar state, and they at a distance who are in a dissimilar state; and that spaces in heaven are nothing but the external states corresponding to internal. It is from no other cause that the heavens are distinct from each other; and the societies also of each heaven; and every one in a society. Hence likewise it is that the hells are completely separated from the heavens; because they are in a contrary state.

It is also from this cause that in the spiritual world one is presented in person to another if only he intensely desires his presence; for thus he sees him in thought, and puts himself in his state; and conversely, that one is removed from another in proportion as he is averse to him. And as all aversion is from contrariety of affections and disagreement of thoughts, it therefore comes to pass that several who are in one place there appear so long as they agree, but disappear as soon as they disagree.

When also any one goes from one place to another, whether in his own city, or in courts, or in gardens, or to others out of his own society, he arrives sooner when he desires, and later when he does not desire; the very way, although it is the same, is lengthened and shortened according to the desire. This I have often seen and wondered at. From these facts again it is evident that distances, and therefore spaces, with the angels, are exactly in accordance with the states of their interiors; and because it is so, that the notion and idea of space cannot enter into their thought, although there are spaces with them equally as in the world. (HH 191-195)

Representatives and Appearances in Heaven

The things that spring forth in the heavens are not produced in the same manner as those that spring forth on earth. In the heavens all things come forth from the Lord, according to correspondence with the interiors of the angels. For the angels have both interiors and exteriors; the things that are in their interiors all have relation to love and faith, thus to the will and the understanding,—for the will and understanding are their receptacles; and the exteriors correspond to the interiors. This may be illustrated by what was said above concerning the heat and light of heaven. It is the same with all other things that appear to the senses of the angels. (HH n. 173)

Because all things that correspond to the interiors also represent them, they are called representatives. And because they are varied according to the state of the interiors with the angels, they are called appearances; and yet the things which appear before the eyes of angels in the heavens, and are perceived by their senses, appear and are perceived as much to the life as the things that are on the earth do to man,—nay, much more clearly, distinctly, and perceptibly. The appearances from this origin in the heavens because they really exist, are called real appearances. There are also appearances that are not real, which are those things that do indeed appear but do not correspond to the interiors. But of these hereafter.

In illustration of the nature of the things that appear to the angels according to correspondences, I will here adduce a single example:—To those who are in intelligence gardens and paradises appear, full of trees and flowers of every kind. The trees therein are set in most beautiful order, joined together by interlacing branches, forming fretted avenues and walks among them round about, all of such beauty that they cannot be described. They who are in intelligence walk also there, and gather flowers, and weave garlands, with which they adorn little children. There are species of trees and flowers there too, which are never seen and cannot exist in the world. There are also fruits on the trees, according to the good of love in which the intelligent are They see such things because a garden and paradise, and fruit trees and flowers, correspond to intelligence and wisdom. That such things exist in the heavens is known indeed on earth, but only to those who are in good, and who have not extinguished the light of heaven within them, by natural light and its fallacies; for they think and say, when speaking of heaven, that such things exist there "as ear hath not heard, nor eye seen." (ibid. n. 175, 176)

Besides these paradisiacal scenes there are also cities presented to view, with magnificent palaces, contiguous to each other, of splendid colours, exceeding all architectural art. Nor is this surprising. Similar things were seen also by the prophets when their interior sight was opened; and so manifestly, indeed, that nothing could be more manifest in the world. For example, the New Jerusalem seen by John, which is described by him in these words:—"He carried me away in the spirit to a great and high mountain, and skewed me that great city the Holy Jerusalem, .. . having a wall great and high, having twelve gates. . . . The building of the wall was of jasper; and the city was pure gold, like unto golden glass. The foundations of the wall were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth„ emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprasus; the eleventh, jacinth; the twelfth, amethyst" (Rev. xxi. 10, 12, 18, 19, 20).

Besides cities and palaces it has been given me also to look at their decorations; such as those of the steps and gates,—and these were moving as if with life, and varying as with ever new beauty and symmetry. And I was informed that there can thus be successive variations perpetually, even though it were to eternity, with constantly new harmony; the very succession also forming a harmony. And it was said that these were some of the least of their wonders. (AC n. 1626, 1627)

Representatives of things spiritual and celestial sometimes appear in a long series, continued for an hour or two, in such order one after another as is wonderful. There are societies among whom these take place, and it was granted me to be with them for several months; but the representations are such that if I were to recount and describe only one in its order it would fill several pages. They are extremely delightful, inasmuch as something new and unexpected is continually following, until that which is represented is fully completed; and when all the representatives are completed, it is permitted to contemplate them in one view, and at the same time it is given to perceive what each particular thing signifies. Good spirits are thus also introduced into spiritual and celestial ideas. (AC n. 3214)

The Garments of Angels

Like other things, the garments with which angels are clothed correspond; and because they correspond they also really exist. Their garments correspond to their intelligence; and therefore all in the heavens appear clothed according to their intelligence; and as one excels another in intelligence, one therefore has more excellent garments than another. The most intelligent have shining garments as of flame, some resplendent as of light; the less intelligent have garments of shining white, and of white without lustre; and those still less intelligent have garments of diverse colors. But the angels of the inmost heaven are naked. (HH n. 178)

The Habitations and Mansions of the Angels

Since there are societies in heaven and the angels live as men, they also have habitations, and these also are various according to every one's state of life; magnificent for those who are in a higher state of dignity, and less magnificent for those who are in a lower. I have sometimes talked with the angels about the habitations in heaven, and said that scarcely any one at this day would believe that they have habitations and mansions; some because they do not see them; some because they do not know that angels are men; some because they believe that the angelic heaven is the heaven that is seen with their eyes round about them,—and because this appears empty, and they suppose that angels are ethereal forms, they conclude that they live in the ether. Moreover, they do not comprehend that there are such things in the spiritual world as are in the natural world, because they know nothing of what is spiritual.

But it is better to adduce the evidences of experience. As often as I have talked with the angels face to face, I have been with them in their habitations. They are precisely like the habitations on earth called houses, except that they are more beautiful; there are rooms, closets, and bed-chambers in them in great number; and there are courts; and round about them are gardens, shrubberies, and fields. Where they are associated together the habitations are contiguous, one close to another, disposed in the form of a city, with streets, passages, and public squares, quite after the manner of cities on our earth. It has been given me to pass through them, and look about me on every side, and some times to enter the houses. This has been done in full wakefulness, while my interior sight was opened.

I have seen palaces in heaven which were so magnificent that they cannot be described. Above they glistened as if they were of pure gold; and below as if of precious stones. Some palaces were more splendid than others. It was the same within; the apartments were ornamented with such decorations as neither language nor science can adequately describe. On the side looking to the south there were paradises, wherein all things were equally resplendent. In some places the leaves were as of silver, and the fruits as of gold, and the flowers in their beds presented by their colors the appearance of rainbows. On the boundaries again palaces were seen, in which the view terminated. Such is the architecture of heaven that you would declare the art is there in its own skill; and no wonder, for this art itself is from heaven. The angels said that such things, and innumerable others which are still more perfect, are presented before their eyes by the Lord; but yet that they delight their minds more than their eyes, because they see the correspondences in every least thing, and through correspondences things Divine.

Respecting correspondences, I have been informed too that not only their palaces and houses, but also each and all things that are within and without them correspond to things interior that are within them from the Lord; that the house itself in general corresponds to their good, and the several things that are within the houses to the various particulars of which their good consists; and the things outside of the houses correspond to the truths which are from their good, and likewise to perceptions and knowledges; and that because they correspond to the goods and truths within them from the Lord, they correspond to their love, and therefore to their wisdom and intelligence,—for love is of good, wisdom is of good and at the same time of truth, and intelligence is of truth from good; and that such are the things which the angels perceive when they look at these objects, and that for this reason they delight and affect their minds more than their eyes. (HH n. 183, 186)

Governments in Heaven

Since heaven is distinguished into societies, and the larger societies consist of some hundreds of thousands of angels, and though all within a society are in similar good, yet they are not in similar wisdom, it of necessity follows that there are governments also in heaven. For order must be observed, and all things pertaining to order must be watched over. But the governments in the heavens are various; of one kind in the societies that constitute the Lord's celestial kingdom, and of another kind in the societies that constitute the Lord's spiritual kingdom. They also differ according to the ministries performed by each society. Yet there is no government in the heavens but the government of mutual love; and government of mutual love is heavenly government.

The government in the Lord's celestial kingdom is called Justice, because all who are there are in the good of love to the Lord from the Lord, and what is from that good is called just. The government there is of the Lord alone; He leads them and teaches them in the affairs of life. The truths which are called the truths of judgment are inscribed upon their hearts. Every one knows, perceives, and sees them; matters of judgment therefore never come into dispute there, but matters of justice, which are of life. The less wise interrogate the more wise upon these subjects, and they the Lord, and receive answers. Their heaven, or their inmost joy, is to live justly from the Lord.

The government in the Lord's spiritual kingdom is called Judgment; because there they are in spiritual good, which is the good of charity towards the neighbor, and this good is the essence of truth,—and truth is of judgment, and good is of justice. They also are led by the Lord, but mediately; they therefore have governors, few or more, according to the need of the society in which they are: they have laws too, according to which they live together. The governors administer all things according to the laws. As they are wise, they understand them; • and in doubtful cases they are enlightened by the Lord. (HH n. 213-215)

There are various forms of government in the Lord's spiritual kingdom, differing in different societies; the variety is according to the ministries which the societies perform. Their ministries are in accordance with the functions of all the parts in man to which they correspond; and that these functions are various is well known; for the heart has one function, the lungs another, the liver another, the pancreas and spleen another, and each organ of sense also another. As the administrations of these functions in the body are various, so the administrations of the societies in the Greatest Man, which is heaven, are various; for there are societies that correspond to them. But all the forms of government agree in this; that they regard the public good as the end, and in that the good of every individual.

From these statements it may appear what is the character of the governors; namely, that they are those who excel others in love and wisdom, thus who from love will do good to all, and from wisdom know how to provide that it shall be done. They who are of such a character do not rule and command, but minister and serve; for to do good to others from the love of good is to serve, and to cause it to be done is to minister. Nor do they make themselves greater than others, but less; for they have the good of society and of their neighbor in the first place, but their own in the last place, and what is in the first place is the greater, and what is in the last is the less. And yet they have honor and glory. They dwell in the midst of the society, more exalted than others, and also in magnificent palaces; and they accept this glory and honor, yet not for themselves, but for the sake of obedience; for all there know that they have this honor and glory from the Lord, and that for this reason they ought to be obeyed. These are the things that are meant by the Lord's words to his disciples: "Whosoever would be great among you, let him be your minister.; and whosoever would be chief among you let him be your servant; even as the Son of man came not to be ministered unto but to minister" (Matt. xx. 27, 28). "He that is the greatest among you, let him be as the younger, and he that is leader, as he that doth minister" (Luke xxii. 26).

There is also a similar government, in the least form, in every household. There is a master, and there are servants; the master loves the servants, and the servants love the master; so that they serve each other, from love. The master teaches them how they ought to live, and tells what is to be done; the servants obey, and perform their duties. To perform use is the delight of life with all. It is therefore evident that the kingdom of the Lord is a kingdom of uses. (ibid. n. 217-219)

Divine Worship in Heaven

Divine worship in the heavens as to its externals is not unlike Divine worship on earth, but as to internals it is different. Just as on earth, there are doctrines in the heavens; there are preachings; and there are temples. The doctrines agree as to essentials; but are of more interior wisdom in the higher than in the lower heavens. The preachings are according to the doctrines. And as there are houses and palaces, so also there are temples, in which the preaching is performed. The reason why there are such things in the heavens also is, that the angels are being continually perfected in wisdom and in love. For they, like men, have an understanding and a will; and the understanding is of such a nature that it can be perfected continually, and likewise the will; the understanding by truths, which are matters of intelligence, and the will by goods, which are of love.

But Divine worship itself in the heavens does not consist in frequenting temples, and in listening to preaching, but in a life of love, charity, and faith, according to the doctrines. The preachings in the temples serve only as means of instruction in matters relating to life.

That I might know what their meetings are in the temples, it has been given me several times to go in and hear the preaching. The preacher stands in a pulpit on the east. Those who more than others are in the light of wisdom sit before his face; at the right and left of them sit those who are in less light. They sit in the form of a circle, so that all are in view of the preacher; no one is at the sides on either hand, so as to be out of his sight. At the door, which is on the east side of the temple, and at the left of the pulpit, stand those who are being initiated. No one is permitted to stand behind the pulpit; if any one is there the preacher is confused. It is the same if any one in the congregation dissent; it therefore becomes him to turn away his face. The preachings are fraught with such wisdom that no preachings in the world can be compared with them; for in the heavens they are in interior light. The temples in the spiritual kingdom appear as if of stone; and in the celestial kingdom as if of wood; for the reason that stone corresponds to truth, in which they are who are in the spiritual kingdom, and wood corresponds to good, in which they are who are in the celestial kingdom. In this kingdom the sacred edifices are not called temples, but houses of God. In the celestial kingdom the sacred edifices are without magnificence; but in the spiritual kingdom they are more or less magnificent. (HH. n. 221-223)

The preachers are all from the Lord's spiritual kingdom, and none from the celestial kingdom. They are from the spiritual kingdom, because there they are in truths from good, and all preaching is from truths; that no preacher is from the celestial kingdom, is because there they are in the good of love, and from this good they see and perceive truths but do not talk about them. Notwithstanding that the angels who are in the celestial kingdom perceive and see truths, yet there are preachings there, because by preaching they are enlightened in the truths that they know, and are perfected by many that they did not know before. And they acknowledge and thus perceive them as soon as they hear them. The truths which they perceive they also love, and by living according to them they make them a part of their life; to live according to truths, they say, is to love the Lord.

The preachers are all appointed by the Lord, and thence are in the gift of preaching. None but these are permitted to teach in the temples. They are called preachers, and not priests, because the priesthood of heaven is the celestial kingdom; for the priesthood signifies the good of love to the Lord, in which they are who are in that kingdom. But the royalty of heaven is the spiritual kingdom; for royalty signifies truth from good, in which they are who are in that kingdom.

The doctrines according to which they preach all regard life as the end, and none of them faith without life. The doctrine of the inmost heaven is more full of wisdom than the doctrine of the intermediate heaven; and this is more full of intelligence than the doctrine of the ultimate heaven. For the doctrines are adapted to the perception of the angels in each heaven. The essential of all the doctrines is acknowledgment of the Lord's Divine Humanity. (ibid. n. 225-227)

The Power of Angels

They who know nothing of the spiritual world, and of its influx into the natural world, cannot comprehend that the angels have power. They think angels cannot have power because they are spiritual, and so pure and attenuate that they cannot even be seen with the eyes. But they who look more interiorly into the causes of things, think differently. They know that all the power that man has is from his understanding and will; for without them he cannot move a particle of his body. The understanding and will are his spiritual man. This actuates the body and its members at its pleasure; for what it thinks the mouth and tongue speak, and what it wills the body does. It also gives its powers at pleasure. The will and understanding of man are governed by the Lord, through angels and spirits; and the will and understanding being thus governed, so also are all things of the body, for they are from them; and if you will believe it, a man cannot even move a step without the influx of heaven. That it is so has been shown me by much experience. It has been given the angels to move my steps, my actions, my tongue, and speech, as they pleased, and this by influx into my will and thought; and I found by experience that of myself I could do nothing. They said afterwards, that even man is so governed; and that he may know this from the doctrine of the church and from the Word; for he prays that God will send His angels, that they may lead him, direct his steps, teach him, and inspire what he should think and what he should say; and more to this effect; and yet when by himself he thinks without doctrine he says and believes otherwise. These things are mentioned that it may be known what power the angels have over man.

And in the spiritual world the power of the angels is so great, that if I were to proclaim respecting it all that I have seen, it would exceed belief. If anything resists there, which ought to be removed because it is contrary to Divine order, they cast it down and overturn it by a mere effort of the will and a look. I have thus seen mountains which were occupied by the evil cast down and overthrown, and sometimes shaken from one end to the other, as they are in an earthquake. Rocks I have also seen cleft asunder in the midst down to the deep, and the evil who were upon them swallowed up. And I have seen hundreds of thousands of evil spirits dispersed and cast into hell by them. Numbers avail nothing against them, nor arts, nor cunning and confederacies; for they see them all, and disperse them in a moment. Such power have they in the spiritual world. That the angels have similar power in the natural world also, when it is granted, is evident from the Word. For example, in that they gave whole armies to destruction; that an angel wrought a pestilence, of which seventy thousand men died. Of this angel we read:—"The angel stretched out his hand against Jerusalem, to destroy it; but Jehovah repenting the evil, said to the angel that destroyed the people, It is enough, stay now thy hand. . . . And David . . saw the angel that smote the people" (2 Sam. xxiv. 15-17); and elsewhere. Because they have such power they are called powers. As in David:—"Bless Jehovah, ye His angels, most powerful in strength" (Ps. ciii. 20).

But it should be known that the angels have no power at all from themselves, but that all the power they possess is from the Lord; and that they are powers in so far as they acknowledge this. Whoever among them believes that he has power from himself instantly becomes so weak that he cannot resist even one evil spirit; which is a reason why the angels attribute nothing at all of merit to themselves, and are averse to all praise and glory for anything done, and ascribe it to the Lord.

It is the Divine truth proceeding from the Lord to which all power pertains in the heavens. . . . So far therefore as an angel is truth from the Divine, and good from the Divine, he is a power, because so far the Lord is in him. And as no one is in precisely similar, or in the same good and truth as another (for in heaven as in the world, there is perpetual variety), therefore one angel is not in similar power to another. They are in the greatest power who constitute the arms of the Greatest Man or heaven; because they who are there are in truths more than others, and into their truths good flows from the universal heaven. Moreover the power of the whole man transfers itself into the arms, and through these the whole body exercises its powers. Hence it is, that power is signified by the arms and the hands in the Word. (HH n. 228-231)

The Speech of Angels

Angels converse with each other just as men do in the world; and also on various subjects, such as domestic affairs, matters relating to their civil condition, the affairs of moral life, and the affairs of spiritual life. Nor is there any difference except that they converse more intelligently than men, because from more interior thought. It has been granted me often to be in company with them, and to talk with them as friend with friend,—and sometimes as a stranger with a stranger; and being then in a similar state with them, I knew not but that I was conversing with men on earth.

Angelic speech like human speech is distinguished into words. In like manner it is also uttered with a sound, and is heard as sound. For they equally with men have a mouth, a tongue, and ears; and they have also an atmosphere, in which the sound of their speech is articulated; but it is a spiritual atmosphere, accommodated to the angels, who are spiritual. The angels also breathe in their atmosphere, and pronounce their words by means of the breath, as men do in theirs.

In the universal heaven they have all one language; and they all understand each other, from whatever society they are, whether near or distant. The language there is not learned, but is inherent with every one; for it flows from their very affection and thought. The sound of speech corresponds to their affection; and the articulations of sound, which are words, correspond to the ideas of thought, which are from affection; and as the language corresponds to these it also is spiritual, for it is affection sounding and thought speaking. Whoever directs his attention to the subject may know that every thought is from an affection, which is of love; and that the ideas of thought are the various forms into which the general affection is distributed. For there is no thought or idea without an affection; from thence is their soul and life. Hence it is that the angels know the character of another from his speech alone; from the sound they know what his affection is, and from the articulations of the sound, or words, what his mind is. The wiser angels, from a single series of words know the character of the ruling affection, for to this they principally attend. That every one has various affections, is known; one affection when he is in a state of joy, another in grief, another when in clemency and mercy, another in sincerity and truth, another in love and charity; another when in zeal or in anger, another when in simulation and deceit, another when in quest of honour and glory, and so on. But the ruling affection or love is in them all; wherefore the wiser angels, because they perceive this, know all the state of another from his speech. It has been given me to know that it is so by much experience. I have heard angels laying open the life of another merely from listening to his speech. They also told me that they know all things of another's life from a few ideas of his thought; because from thence they know his ruling love, in which they are all contained in their order; and that man's book of life is nothing else.

Angelic language has nothing in common with human languages, save with some words that sound from a certain affection; and then not with the words themselves, but with the sound. . . . I have been told that the first language of men on our earth was in agreement with that of the angels, because they received it from heaven; and that the Hebrew language agrees with it in some particulars. Since the speech of angels corresponds to their affection, which is an affection of love, and the love of heaven is love to the Lord and love towards the neighbour, it is evident how elegant and delightful must be their discourse. It indeed affects not the ears only, but also the interiors of the mind of those who hear. There was a certain hard-hearted spirit, with whom an angel conversed, He was at length so affected by his speech that he shed tears, saying that he could not help it, for it was love speaking, and that he had never wept before. (HH n. 234-238)

The same kind of speech that is in the spiritual world is inherent in every man, but in his interior intellectual part. But as with man this does not fall into words analogous to affection, as with the angels, man is not aware that he is in it. Yet it is from this that when a man comes into the other life he speaks the same language as the spirits and angels there, and knows how thus to speak without instruction. (ibid. n. 243)

The speech of the celestial angels is distinct from that of the spiritual angels, and is still more ineffable and inexpressible. The things into which their thoughts are insinuated are the celestial things and goods of ends; and they are therefore in the enjoyment of happiness itself. And what is remarkable, their speech is far more copious; for they are in the very fountains and origins of the life of thought and speech. (AC n. 1647)

The angels in the Lord's celestial kingdom speak in a similar manner as the angels in the Lord's spiritual kingdom; but the celestial angels speak from more interior thought than the spiritual angels. And as the celestial angels are in the good of love to the Lord they speak from wisdom; but the spiritual angels being in the good of charity to the neighbour, which in its essence is truth, speak from intelligence; for wisdom is from good, and intelligence is from truth. Hence the speech of the celestial angels is like a gentle stream, soft, and as it were continuous; but the speech of the spiritual angels is a little vibratory and discrete. (HH n. 241. See also p. 604)

Writings in Heaven

As the angels have a language, and their language is a language of words, therefore they have writings also, and express the sentiments of their minds by writings as well as by speech. Sometimes papers have been sent me covered with writings, precisely like papers written by hand, and also like printed papers in the world. I could read them too in the same manner; but I was not permitted to take from them more than an idea or two; the reason was that it is not according to Divine order to be instructed by writings from heaven, but by the Word, because by this alone is there communication and conjunction of heaven with the world, and so of the Lord with man. Papers written in heaven also appeared to the prophets; as may be seen in. Ezekiel:—"When I looked, behold a hand put forth by a spirit unto me, and a roll of a book was therein, which he unfolded in my sight; it was written on the front and on the back" (ii. 9, 10). And in John: "I saw at the right hand of Him who sat on the throne, a book written within and on the back, sealed with seven seals" (Apoc. v. 1). (HH n. 258)

A little paper was also once sent to me from heaven, on which a few words only were written, in Hebrew letters; and it was said that every letter involved arcana of wisdom, and that they were contained in the inflections and curvatures of the letters, and thence also in the sounds. By this it was made clear to me what is signified by the words of the Lord: "Verily I say unto you, Till heaven and earth pass away, one iota or one little horn [i.e. of a letter] shall not pass from the law" (Matt. v. 18). It is known indeed in the Church that as to every tittle of it the Word is Divine; but where in every tittle the Divine is conceded is not known as yet. It shall therefore be declared:—The writing in the inmost heaven consists of various inflected and circumflected forms; and the inflexions and circumflexions are according to the form of heaven. By these the angels express the arcana of their wisdom, and many things too which they cannot utter by words. And what is wonderful, the angels know this writing without acquired skill, and without a master; like their speech itself [See p. 659] it is inherent in them. This writing therefore is heavenly writing. It is inherent, because all extension of thoughts and affections, and therefore all communication of the intelligence and wisdom of the angels, proceed according to the form of heaven. It comes from this that their writing flows into that form. I have been told that the most ancient people on this earth also had such writing, before letters were invented; and that it was translated into the letters of the Hebrew language, which letters in ancient times were all inflected, and none of them were terminated, as some of them are at this day, as lines. Hence it is that in the Word there are things Divine, and arcana of heaven, even in the points, apexes, and little horns of its letters.

This writing which is done with characters of a heavenly form is in use in the inmost heaven, where they excel all others in wisdom. Affections are expressed by means of them, from which thoughts flow and follow in order according to the subject treated of. Hence these writings involve arcana which cannot be exhausted by thought. These writings also it has been granted me to see. But in the lower heavens there are not such writings. The writings in these heavens are similar to writings in the world; in similar letters, but yet not intelligible to man, because they are in angelic language, and angelic language is such that it has nothing in common with human languages; for by the vowels they express affections, by the consonants ideas of thought from affections, and by the words formed of them their sense of the subject. This writing also involves more in a few words than a man can write down in several pages. These writings too have been seen by me. They have the Word thus written in the lower heavens; and by heavenly forms in the inmost heaven.

It is worthy of remark that the writings in the heavens flow naturally from their thoughts themselves with so little exertion that it is as if thought cast itself forth. Nor does the hand hesitate in the choice of any word; for the words that they write as well as those which they speak correspond to the ideas of their thought, and all correspondence is natural and spontaneous. There are also writings without the aid of the hand in the heavens; from the mere correspondence of the thoughts; but these are not permanent. (ibid. n. 260-262)

The Wisdom of the Angels

The nature of the wisdom of the angels of heaven can with difficulty be comprehended; because it so far transcends human wisdom that they cannot be compared, and that which is transcendent appears as if it were nothing. Some of the things also by which it must be described are unknown; and until these become known they are as shadows in the understanding, and so actually conceal the subject as it is in itself. But yet they are such things as can be known, and can be comprehended when they are known, if only the mind is delighted with them. For delight carries light with it, because it is from love; and upon those who love such things as are of Divine and heavenly wisdom light shines from heaven, and they receive illustration.

The nature of the wisdom of angels may be inferred from the fact that they are in the light of heaven, and the light of heaven in its essence is Divine truth or Divine wisdom; and this light enlightens at the same time their internal sight, which is that of the mind, and their external sight, which is that of the eyes. The angels are also in heavenly heat, which in its essence is Divine good, or Divine love, from which they have the affection and desire to be wise. To such a degree are the angels in wisdom that they may be called wisdoms, as may be concluded from the fact that all their thoughts and affections flow in accordance with the heavenly form, which is the form of Divine wisdom; and that their interiors which receive wisdom are fashioned to that form. That the angels have supereminent wisdom, may also appear from the fact that their speech is the speech of wisdom; for it flows immediately and spontaneously from the thought, and this from their affection, so that their speech is thought and affection in external form. Hence there is nothing that withdraws them from the Divine influx, and nothing external intrudes from other thoughts, as with man in his speech. To such wisdom of the angels this also conspires, that all things which they see with their eyes and perceive by the senses agree with their wisdom, since they are correspondences; and the objects are therefore forms representative of such things as are of wisdom. Moreover the thoughts of the angels are not, like human thoughts, bounded and contracted by ideas derived from space and time; for spaces and times are proper to nature, and things that belong to nature draw the mind away from spiritual things, and deprive the intellectual sight of extension. Nor are the thoughts of angels drawn down to earthly and material things; nor interrupted by any cares about the necessaries of life. Thus they are not withdrawn by these things from the delights of wisdom, as the thoughts of men are in the world. For all things come to them without recompense from the Lord they are clothed without recompense, they are nourished without recompense, they have habitations without recompense. And moreover they are gifted with delights and pleasures according to their reception of wisdom from the Lord. These things are mentioned, that it may be known whence the angels have so great wisdom. (HH n. 265, 266)

How great is the wisdom of the angels may appear from the fact that in the heavens there is a communication of all things; the intelligence and wisdom of one is communicated to another; heaven is a communion of all goods. The reason is, that heavenly love is of such a nature that it desires that what is its own may be another's. No one in heaven therefore perceives his own good in himself as good, unless it be also in another; and hence is the happiness of heaven. The angels derive this quality from the Lord, whose Divine love is of such a nature.

Their wisdom is to human wisdom as a myriad to one; comparatively, as the moving forces of the whole body, which are innumerable, to an action from them,—which to human sense appears as one; or as the thousand minutia; of an object seen with a perfect microscope to the one indistinct thing that appears to the naked eye. I will also illustrate the subject by example:—An angel from his wisdom described regeneration, and brought forth mysteries concerning it, in their order, up to hundreds, and filled each mystery with ideas in which there were yet more inferior mysteries. And this he did from the beginning to the end; for he explained how the spiritual man is conceived anew, is carried as it were in the womb, is born, grows up, and is successively perfected. He said, that he could increase the number of mysteries to thousands; and that those which he explained only related to the regeneration of the external man, and that there were innumerably more relating to the regeneration of the internal From these and other similar things that have been heard from the angels it was made manifest to me how great is their wisdom; and how great relatively is the ignorance of man, who scarcely knows what regeneration is, and knows no movement of the progress while he is being regenerated.

The wisdom of the angels of the third or inmost heaven is incomprehensible even to those who are in the ultimate heaven. The reason is, that the interiors of the angels of the third heaven are opened to the third degree, and the interiors of the angels of the first heaven only to the first degree; and all wisdom increases towards the interiors, and according to the opening of them.... Divine truths appear as inscribed upon these angels, or as if inherent and innate. As soon therefore as they hear genuine Divine truths they immediately acknowledge and perceive them, and afterwards inwardly see them as it were within themselves. Such being the character of the angels of that heaven, they never reason about Divine truths; still less do they dispute about any truth, as to whether it is so or not so. Nor do they know what it is to believe, or have faith; for they say, Why have faith? For I perceive and see that it is so. They illustrate the matter by comparisons; such as, that it would be as when one with a companion sees a house and the various things within and around it, and should say to his companion that he ought to believe that they exist, and that they are such as he sees them; or as if one should see a garden, and trees and fruits therein, and should say to his companion that he ought to have faith that it is a garden, and that there are trees and fruits, when yet he sees them plainly with his eyes. Hence it is that these angels never mention faith, and have no idea of it nor therefore do they reason about Divine truths, still less dispute about any truth, as to whether it be so or not so. But the angels of the first or ultimate heaven have not Divine truths inscribed thus on their interiors, because with them only the first degree of life is open. They therefore reason about truths; and those who reason scarcely see anything beyond a phase of the matter about which they reason; or go beyond the subject, except merely to confirm it by certain considerations; and when they have confirmed it they 'say that it must be a matter of faith, and ought to be believed. I have conversed with angels on these subjects; who said that the difference between the wisdom of the angels of the third heaven, and the wisdom of the angels of the first heaven, is as between what is clear and what is obscure. Yet the angels of the inmost heaven are continually being perfected in wisdom; but in a different manner from the angels of the ultimate heaven. The angels of the inmost heaven do not lay up Divine truths in the memory, thus they do not make them a matter of knowledge, but as soon as they hear they perceive them, and apply them to life. Hence it is that Divine truths remain with them, as if inscribed on them; for what is applied to the life thus internally abides. But it is different with the angels of the ultimate heaven. These first lay up Divine truths in the memory, and store them in the form of knowledge; and from thence bring them forth and perfect their understanding by them, and without interior perception whether they are truths, will them, and commit them to life; hence they are relatively in obscurity. It is worthy of mention that the angels of the third heaven are perfected in wisdom by hearing, but not by sight. The truths that they hear from preaching do not enter into their memory, but immediately into their perception and will, and become a part of their life; but the things which these angels see with their eyes enter into their memory, and they reason and talk about them. It is therefore evident that the way of hearing is to them the way of wisdom. This too is from correspondence; for the ear corresponds to obedience, and obedience is a matter of life; but the eye corresponds to intelligence, and intelligence relates to doctrine.

To the reasons already given why the angels are capable of receiving so great wisdom, this is to be added, which in heaven indeed is the primary reason; that they are without self-love. For in so far as any one is without that love, he is capable of becoming wise in things Divine. It is that love which closes the interiors against the Lord and heaven, and opens the exteriors and turns them to self. Therefore all those with whom that love rules, however they may be in light as to the things of the world, are in thick darkness as to the things that pertain to heaven. But on the other hand the angels, because they are without that love, are in the light of wisdom; for the heavenly loves in which they are,—which are love to the Lord and love towards the neighbour,—open the interiors, because these loves are from the Lord, and the Lord Himself is in them. (ibid. n. 268-272)

The Innocence of Angels

The innocence of infancy, or of little children, is not genuine innocence; for it is innocence only in external form, and not in the internal. Yet it may be learned from this what innocence is; for it shines forth from their faces, from some of their gestures, and from their earliest speech, and affects those about them. The reason is that they have no internal thought, for they do not yet know what is good and evil, and true and false, —from which thought proceeds. Hence they have no prudence from the proprium, no purpose and deliberation, and therefore no intention of evil. They have no proprium acquired from the love of self and of the world; they do not attribute anything to themselves; all that they receive they ascribe to their parents. Content with the few and the little things that are given them, they rejoice in them; they have no solicitude about food and raiment, and none about the future; they do not look to the world, and 'covet many things therefrom. They love their parents, their nurse, and their infant companions, with whom they innocently play; they suffer themselves to be led; they hearken, and obey. And because they are in this state they receive all things into the life. Hence although they know not whence, they acquire becoming manners; hence they acquire speech; and hence the rudiment of memory, and of thought, for the receiving and implanting of which their state of innocence serves as a medium. But this innocence as was said above is external, because only of the body, not of the mind. Their mind in fact is not yet formed; for the mind is the understanding and will, and thought and affection therefrom. It has been told me from heaven that infants especially are under the auspices of the Lord, and that their influx is from the inmost heaven, where there is a state of innocence;"that the influx passes through their interiors, and that in passing through it affects them only with innocence; and that hence innocence shows itself in the face, and in some of their gestures, and becomes apparent; and that it is this by which parents are inmostly affected, and which causes the love that is called storge.

Genuine innocence is the innocence of wisdom, because this is internal; for it is of the mind itself, thus of the will itself, and thence of the understanding; and when there is innocence in these there is also wisdom, for wisdom pertains to them. Hence it is said in heaven that innocence dwells in wisdom, and that an angel has as much of wisdom as he has of innocence. That it is so they confirm by the fact that those who are in a state of innocence attribute nothing of good to themselves, but render and ascribe all they receive to the Lord; that they desire to be led of Him, and not by themselves; that they love everything that is good, and are delighted with everything that is true,—because they know and perceive that to love good, that is to will and do it, is to love the Lord, and to love truth is to love their neighbour; that they live contented with their own, whether it be little or much, because they know that they receive as much as is profitable for them,—little, they for whom little is profitable, and much, they for whom much is profitable; and they do not know what is profitable for them, but the Lord only, to whom all things that He provides are eternal. And therefore they are not solicitous about the future; they call solicitude for the future care for the morrow, which they say is grief on account of the loss or non-reception of such things as are not necessary to the uses of life. Among their associates they never act from an evil end, but from goodness, justice, and sincerity; acting from an evil end they call craft, which they shun as the venom of a serpent, since it is altogether contrary to innocence. (HH n. 277, 278)

I have conversed much with the angels respecting innocence, and have been informed that innocence is the esse of all good, and that therefore good is so far good as innocence is within it; consequently that wisdom is so far wisdom as it is derived from innocence; and so with love, charity, and faith; and that hence it is that no one can enter heaven unless he has innocence; and that this is what is meant by the Lord when He says:—"Suffer little children to come unto Me, and forbid them not; for of such is the kingdom of the heavens. Verily I say unto you, Whosoever shall not receive the kingdom of the heavens as a little child, he shall not enter therein" (Mark x. 14, 15; Luke xviii. 16, 17; Matt. xix. 14). By little children here, as elsewhere also in the Word, are meant those who are innocent. A state of innocence is also described by the Lord in Matt. vi. 25-34, but by pure correspondences. The reason why good is good in proportion as there is innocence in it is, that all good is from the Lord, and innocence consists in a desire to be led of the Lord. I have also been informed that truth cannot be conjoined to good, and good to truth, except by means of innocence; and hence it is that an angel is not an angel of heaven unless innocence be in him; for heaven is not within any one until truth is conjoined to good in him. Therefore the conjunction of truth and good is called the heavenly marriage; and the heavenly marriage is heaven. (ibid. n. 281)

The Peace of Heaven

The inmost things of heaven are two, namely, innocence and peace; they are said to be inmost because they proceed immediately from the Lord. It is from innocence that all the good of heaven proceeds, and from peace all the delight of good. (HH. n. 285)

In the first place the origin of peace shall be mentioned. Divine peace is in the Lord, arising from the union of the very Divine and the Divine Human in Him. The Divine of peace in heaven is from the Lord, arising from His conjunction with the angels of heaven; and in particular, from the conjunction of good and truth in every angel. These are the origins of peace. From which it may be seen that in the heavens peace is the Divine inmostly affecting every good there with blessedness; thus, that it is that from which comes all the joy of heaven; and that in its essence it is the Divine joy of the Lord's Divine love, from his conjunction with heaven and with every one there. This joy, perceived by the Lord in the angels, and by angels from the Lord, is peace. From this, by derivation, the angels have all that is blessed, delightful and happy, or what is called heavenly joy. (ibid. n. 286)

The peace of heaven, because it is the Divine inmostly affecting with blessedness the good itself which is with the angels, does not come to their manifest perception, except by a delight of heart when they are in the good of their life, and by a pleasantness when they hear truth which agrees with their good, and by a cheerfulness of mind when they perceive the conjunction of them; yet it flows thence into all the acts and thoughts of their life, and presents itself therein as joy, even in the outward form That innocence and peace dwell together, like good and its delight, may be seen in infants, who because they are in innocence are also in peace; and because they are in peace all things with them are therefore full of sport. (ibid. n. 288)

I have also conversed with angels respecting peace; and said that in the world it is called peace when wars and hostilities cease between kingdoms, and when enmities and discords cease among men; and that internal peace is believed to be a rest of mind -on the removal of cares, and especially tranquillity and delight from success in business. But the angels responded, that rest of mind and tranquillity and delight from the removal of cares, and from success in business, appear as of peace; but that they are not of the nature of peace, except with those who are in heavenly good; since there is no peace except in that good. For peace flows from the Lord into their inmost, and from their inmost descends and flows down into their lower degrees, and produces rest of mind [nuns], tranquillity of the lower mind [animus], and thence joy. (ibid. n. 290)

Concerning the state of peace which there is in heaven, it may be said to be such as no words can describe. Nor can it enter into the thought and perception of man, so long as he is in the world, by any idea derived from the world. It is then beyond every sense. Tranquillity of the lower mind (animus), content and gladness derived from successes, are relatively nothing; for these affect the 'externals only, while peace affects the inmosts of all,—the first substances and principles of substances in man; and thence it derives and pours itself forth into what is substantiated and originated from those principles, and affects them and the sources of ideas with pleasantness, and so the ends of man's life with satisfaction and happiness. And thus it makes the mind of man a heaven. (AC n. 8455)

Peace in heaven is as the spring or as the day-dawn on earth, which affect not by sensible varieties, but by a universal pleasantness, which flows into the least things that are perceived, and imbues not only the perception itself, but also the single objects with pleasantness. . . . Because peace is of such a nature, that is to say, is the inmost of every happiness and blessedness, and therefore is a thing universal, reigning in all particulars, therefore the ancients used, as a common formula, to say, when they meant, may it be well, Peace be to you; and to inquire, when they would know if it was well with them, whether they were at peace. (ibid. n. 5662)

The State in Heaven of the Nations and Peoples out of the Church

It is a common opinion that those who are born out of the Church, who are called Heathen, and Gentiles, cannot be saved; for the reason that they have not the Word, and therefore are ignorant of the Lord, without whom there is no salvation. But that they also are saved, may be known from this single consideration; that the mercy of the Lord is universal, that is, it extends to every individual; that they, equally with those that are within the Church, who are comparatively few, are born men; and that it is not by their fault that they are ignorant of the Lord. Every one who thinks from any enlightened reason may see that no man is born for hell; for the Lord is Love itself, and His love is a desire to save all men. And He therefore provides that there may be a religion with all, and through it an acknowledgment of the Divine, and interior life. For, to live according to a religion is to live interiorly, for then a man looks to the Divine; and in so far as he looks to this he does not look to the world, but removes himself from the world, and therefore from the life of the world, which is an exterior life.

They who understand what it is that constitutes heaven in man, may know that Gentiles equally with Christians are saved; for heaven is within a man, [Luke xvii. 21] and they who have heaven within them come into heaven after death. It is heaven in man to acknowledge the Divine [Being], and to be led by the Divine. The first and chief thing in every religion is the acknowledgment of a Divine [Being]. A religion that does not acknowledge a Divine [Being] is no religion. And the precepts of every religion have regard to worship, thus, to how the Divine [Being] is to be worshipped so that it may be acceptable to Him. And when this is settled in a man's mind, that is to say, in so far as he wills it, or in so far as he loves it, he is led by the Lord. It is known that gentiles live a moral life as well as Christians, and many of them live a better life than Christians. A moral life is lived either from regard to the Divine [Being], or out of regard to men in the world. A moral life that is lived out of regard to the Divine [Being] is a spiritual life. Both appear alike in outward form; but in the internal they are entirely different. One saves a man; the other does not save. For he who lives a moral life from regard to the Divine [Being] is led by the Divine; but he who lives a moral life out of regard to men in the world is led by self The man whose moral life is spiritual has heaven within him; but he whose moral life is only natural has not heaven within him..... From these considerations it may be seen who receive heaven within themselves, and who do not. But heaven is not the same in one as in another; it differs in each according to his affection for good and hence for truth. They who are in an affection for good out of regard to the Divine [Being] love Divine truth; for good and truth mutually love each other, and desire to be conjoined. For this reason gentiles, although they are not in genuine truths in the world, yet receive them in the other life, according to their love. (HH n. 318, 319)

I have been instructed by many experiences that gentiles who have led a moral life, and have been obedient, and lived in mutual charity, and have received a sort of conscience according to their religious belief, are accepted in the other life, and with anxious care are there instructed by the angels in goods and truths of faith. While they are being instructed they are modest, intelligent, and wise in their deportment, and easily receive truths and become imbued with them; for they have formed to themselves no principles contrary to the truths of faith, which must be dissipated, still less scandals against the Lord, as many Christians have done who have led an evil life. Such gentiles, moreover, have no hatred towards others; nor do they avenge injuries; nor devise machinations and frauds. Nay, they wish well to Christians; while they, on the other hand, despise them, and as far as they can do violence to them. But they are delivered and protected by the Lord from their unmercifulness. The case with Christians and gentiles in the other life, in fact, is this; that Christians who have acknowledged the truths of faith, and at the same time have led a good life, are received before gentiles,—but there are few such at this day; on the other hand, gentiles who have lived in obedience and in mutual charity are received before Christians who have not led so good a life. (AC n. 2590)

It is a Divine truth that without the Lord there is no salvation. But this is to be understood thus; that there is no salvation except from the Lord. There are many earths in the universe, and all full of inhabitants; scarcely any therein know that the Lord assumed the Human on our earth; and yet, because they adore the Divine [Being] under a human form, they are accepted and led of the Lord. (HH n. 321)

There are gentiles who while they lived in the world knew, from intercourse with them, and from common report, that Christians lead an evil life; for example, live in adultery, in hatred, in quarrels, in drunkenness, and the like,—which they abhorred, because such things are contrary to their religion. These are more fearful than others about receiving the truths of faith. But they are instructed by the angels that the Christian doctrine, and the Faith itself, teaches an entirely different life; but that Christians live less according to their doctrine than gentiles. When they apprehend this they receive the truths of faith, and adore the Lord; but more slowly than others. (ibid. n. 325)

Infants in Heaven

It is the belief of some that only infants who are born within the church go to heaven, and not those that are born out of the church; because, they say, infants within the church are baptized, and are initiated by baptism into the faith of the church. But they are not aware that no one receives either heaven or faith by baptism. For baptism is only for a sign and a memorial that the man ought to be regenerated, and that he who is born within the church can be regenerated; because the Word is there, wherein the Divine truths are through which regeneration is effected, and there the Lord is known, by whom regeneration is accomplished. Let them know therefore that every infant, wherever born, within the church or without the church, of pious parents or of impious, is received by the Lord when he dies, and is educated in heaven; and according to Divine order is taught and imbued with affections for good, and through them with cognitions of truth. And afterwards, as he is perfected in intelligence and wisdom, he is introduced into heaven and becomes an angel. Every one who thinks from reason may know that no one is born for hell, but all for heaven; and that man himself is in fault if he goes to hell; and that infants as yet can be in no fault.

Infants who die are infants still in the other life. They have the same infantile mind, the same innocence in ignorance, and the same tenderness in all respects. They are only in states rudimentary to those of angels; for infants are not angels, but become angels. For every one that passes out of the world is yet in the same state of his life; an infant is in the state of infancy, a child in the state of childhood, a youth, a man, an old man, in the state of youth, of manhood, and of an old age. But afterwards the state of each is changed. But the state of infants excels the state of all others in the fact that they are in innocence, and that evil from actual life is not yet rooted in them. And such is the nature of innocence that all things of heaven may be implanted in it; for innocence is the receptacle of the truth of faith and of the good of love.

The state of infants in the other life is far better than that of infants in the world; for they are not clothed with an earthly body, but with a body like that of the angels. The earthly body in itself is gross. It receives its first sensations and first motions not from the inner or spiritual world, but from the outer or natural world. In the world therefore infants must learn to walk, to move their limbs, and to talk; nay, their senses, as the sight, and hearing, must be opened by use. It is different with infants in the other life. Being spirits they act immediately according to their interiors. They walk, and also talk, without practice; but their speech is at first from general affections, not yet so well distinguished into ideas of thoughts. In a short time however they are initiated into these also, because their exteriors are homogeneous with their interiors.

As soon as infants are resuscitated,—which takes place immediately after their decease,—they are taken up into heaven, and are confided to angels of the female sex who in the life of the body tenderly loved infants, and at the same time loved God. As in the world they loved all infants with almost maternal tenderness, they receive them as their own; and the infants, from an innate disposition, love them too as their own mothers. Each one has as many infants in her charge as, from a spiritual maternal affection, she desires. . . . All infants are under the immediate auspices of the Lord; the heaven of innocence, which is the third heaven, also flows into them. (HH n. 329, 332)

It shall also be stated briefly how infants are educated heaven. From their instructress they learn to talk. Their earliest speech is merely the sound of affection, which by degrees becomes more distinctive, as ideas of thought enter; for ideas of thought from affection constitute all angelic speech. Into their affections, which all proceed from innocence, such things as appear before their eyes and are delightful are first insinuated; which being of a spiritual origin, the things of heaven at the same time flow into them, whereby their interiors are opened and thus they are daily perfected. When this first age is past they are transferred to another heaven, where they are instructed by masters; and so on.

Infants are instructed chiefly by representatives, adapted to their capacity; which are so beautiful, and at the same time so full of wisdom from within, as to exceed all belief. By degrees an intelligence is thus insinuated into them which derives its soul from good.

It was also shown me how tender their understanding is. When I was praying the Lord's prayer, and they then flowed in from their intellectual faculty into the ideas of my thought, it was perceived that their influx was so tender and soft, that it was almost of affection alone; and then it was observed at the same time that their intellectual faculty was opened even from the Lord, for what emanated from them was as if it flowed through them. The Lord does in reality flow into the ideas of infants chiefly from the inmosts, for nothing closes their ideas, as with adults; no principles of falsity hinder the understanding of truth, and no life of evil prevents the reception of good, and thus the attainment of wisdom. It is evident from these considerations that infants do not come into the angelic state immediately after death, but are gradually led into it, b y cognitions of good and truth, and this in accordance with all heavenly order. For the least things of their natural character are known to the Lord; and therefore they are led to receive the truths of good and the goods of truth, according to all and each particular of the movements of their inclination.

It was also shown me how all things are insinuated into them by delights and pleasures suited to their genius. It was indeed given me to see little children most beautifully clothed, with garlands of flowers resplendent with the most delightful and heavenly colours about their breasts and likewise around their tender arms. Once it was given me also to see children with their instructresses and accompanied by virgins, in a paradisiacal garden, beautifully adorned not so much with trees as with espaliers as if of laurel, and so forming porticoes with paths leading towards interior recesses. The little children themselves were clothed then in a similar manner; and when they entered, the flowers above the entrance shone forth most joyfully. It may be seen from this what delights they have, and also that by means of things pleasant and delightful they are led into the goods of innocence and charity; which goods are continually insinuated into them by the Lord, through such delights and pleasures. (ibid. n. 334, 336)

It was shown me, by a mode of communication familiar in the other life, what the ideas of infants are when they behold any object. Their conceptions were as if each and all things were alive; there is life therefore in every idea of their thought. And I perceived that little children on earth have nearly the same ideas, while they are engaged in their little pastimes; for as yet they have no reflection, like adults, as to what is inanimate.

Infants are of a genius either celestial or spiritual; those who are of a celestial genius are quite distinct from those of a spiritual genius. The former think, speak, and act very gently, so that there appears scarcely anything but what flows from the good of love to the Lord and love towards other children; and the latter not so gently, but in all things with them a certain tremulous fluttering, as it were (quoddam quasi alatum vibratile), is manifest. It also appears from their displeasure, and from other indications. (ibid. 338, 339)

The innocence of infants is not genuine innocence, because it is as yet without wisdom. Genuine innocence is wisdom, for in so far as any one is wise he loves to be led by the Lord; or what is the same, in so far as any one is led by the Lord he is wise. Infants therefore are led on from the external innocence which is called the innocence of infancy, in, which they first are, to internal innocence, which is the innocence of wisdom. This innocence is the end of all their instruction and progress. When therefore they attain to the innocence of wisdom, then the innocence of infancy, which in the meantime had served them as a plane, is conjoined to them.

I have conversed with the angels respecting infants, as to whether they are free from evils, because they have no actual evil like adults. But I was told that they are equally in evil, nay, that they too are nothing but evil; but that like all the angels they are withheld from evil and kept in good by the Lord, so that it appears to them as if of themselves they were in good. Therefore lest infants, after they become adults in heaven, should be in the false opinion respecting themselves that the good in them is from them, and not from the Lord, they are sometimes let back into their evils which they have hereditarily received, and are left in them until they know, acknowledge, and believe that the case is so. No one ever suffers punishment in the other life on account of hereditary evil; because it is not his own, and therefore it is not by his fault that he is such. But he suffers for the actual evil that is his own, and therefore in so far as he has appropriated hereditary evil to himself by actual life. Infants therefore are let back into the state of their hereditary evil when they become adults, not that they may suffer punishment for it, but that they may know that of themselves they are nothing but evil; and that by the Lord's mercy they are taken out of the hell that is in them into heaven; and that they are in heaven not on account of any merit of their own, but through the Lord; and that they may not therefore boast to others of the good that is in them,—for this is as contrary to the good of mutual love as it is contrary to the truth of faith. (ibid. n. 341, 342)

It shall also be stated what the difference is between those who die in infancy and those who die in adult age. Those who die in adult age have and carry with them a plane acquired from the terrestrial and material world. This plane is their memory, and its corporeal natural affection. This remains fixed, and is then quiescent; but it still serves their thought after death as the ultimate plane, for the thought flows into it. Hence it follows that such as is the character of that plane, and such as is the manner of correspondence of the rational with the things that are therein, such is the man after death. But infants who die in infancy and are educated in heaven have not such a plane, but a spiritual natural plane; for they derive nothing from the material world and the earthly body. They therefore cannot be in so gross affections and consequent thoughts; for they derive all things from heaven. Infants moreover do not know that they were born in the world, and so believe that they were born in heaven. They therefore know of no other birth than spiritual birth, which is effected by cognitions of good and truth, and by intelligence and wisdom, by virtue of which man is man. And as these are from the Lord, they believe and love to believe that they are [children] of the Lord Himself. But yet the state of men who grow up on earth may become just as perfect as the state of infants who grow up in heaven, if they put away corporeal and earthly loves, which are the loves of self and of the world, and receive spiritual loves in their place. (ibid. n. 345)

The Rich and Poor in Heaven

From much converse and life with the angels, it has been given me to know for a certainty that the rich as easily enter heaven as the poor; that a man is not excluded from heaven because he has great abundance, and is not received into heaven because he is in indigence. Both rich and poor are there, and many rich are in greater glory and happiness than the poor.

It may be observed at the outset that, so far as it is granted him, a man may acquire riches and accumulate wealth, if only it is not done with craft and dishonesty; that he may have delicate food and drink, if he does not place his life in them; that he may dwell in magnificence according to his condition; may associate with others, as others do; frequent places of amusement, and talk about the affairs of the world; and that he has no need to assume a devout aspect, to be of sad and mournful countenance, to bow down his head—but may be glad and cheerful,—nor to give his goods to the poor, except so far as affection leads him. In a word, he may live in outward form precisely as a man of the world, and these things do not hinder his going to heaven, if only he thinks within himself as it behoves him about God, and acts sincerely and justly to his neighbour. (HH 357, 358)

It is a life of charity towards the neighbour, which consists in doing what is just and right in all one's dealings, and in every occupation, that leads to heaven; and not a life of piety without this. Consequently, the exercises of charity, and the increase of the life of charity by their means, can take place in proportion as a man is in the duties of some occupation; and in proportion as he withdraws from these they cannot take place. OT this I will speak now from experience:—Many of those who in the world were engaged in business and in mercantile pursuits, and also who became enriched by them, are in heaven; but fewer of those who have been in stations of honour, and became rich by their offices. The reason is, that the latter, by the gains and honours bestowed on them on account of their dispensation of justice and right,and of emoluments and honours, were induced to love themselves and the world, and thereby to withdraw their thoughts and affections from heaven, and turn them to themselves; and in so far as a man loves himself and the world, and regards himself and the world' in everything, in so far he alienates himself from the Divine, and removes himself from heaven. (ibid. n. 360)

The poor do not go to heaven on account of their poverty, but on account of their life. Every one's life follows him, whether he be rich or poor. There is no peculiar mercy for the one more than for the other. Besides, poverty seduces and withdraws man from heaven equally with wealth. There are very many among the poor who are not content with their lot, who are covetous of many things, and believe riches to be blessings. They are angry, therefore, and think ill of the Divine Providence when they do hot receive them. They also envy others their goods; and moreover equally defraud others when they have opportunity, and equally live also in sordid pleasures. But it is otherwise with the poor who are content with their lot, who are careful and diligent in their calling, and love labour better than idleness, and act sincerely and faithfully, and at the same time live a Christian life.

It is believed that the poor easily enter heaven, and the rich with difficulty, because the Word has not been understood where the rich and poor are mentioned. By the rich therein, in the spiritual sense, they are meant who abound in cognitions of good and of truth; thus those who are within the church where the Word is. And by the poor they are meant who are wanting in these cognitions, and yet desire them; thus those that are without the church, where the Word is not. By the rich man who was clothed in purple and fine linen and was cast into hell, the Jewish nat