Heaven and Hell (De Caelo et Inferno)

I have been shown how the Lord as a sun appears to the angels of the celestial kingdom in their first state, in their second state, and in their third state. I saw the Lord as a sun, at first glowing and brilliant with a splendor that cannot be described; and I was told that such is the appearance of the Lord as a sun to the angels in their first state. Afterwards there appeared a great obscure belt about the sun, and by this its first glow and brilliancy, which gave it such splendor, began to be dulled, and I was told that such is the appearance of the sun to them in their second state. Then the belt seemed by degrees to grow darker, and the sun to appear less glowing, and this by degrees until at length it took on a shining whiteness; and I was told that such is the appearance of the sun to them in their third state. After this, that shining whiteness was seen to move to the left towards the moon of heaven, and to add itself to her light; and in consequence the moon shone forth with unwonted splendor; and I was told that such is the fourth state of those in the celestial kingdom and the first state of those in the spiritual kingdom, and that in both kingdoms changes of state have such alternations; yet not in the whole kingdom at once, but in one society after another.

Furthermore, I was told that these alternations are not fixed, but come upon them sooner or later without their knowledge. And it was added that the sun in itself is not thus changed or moved; but it takes on this appearance in accord with their successive progressions of state, since the Lord appears to everyone in accord with what his state is, thus glowing when one is in intense love and less glowing and finally shining white as his love subsides; and the quality of each one's state was represented by the obscure belt that induced upon the sun these apparent variations in its glow and light.

When angels are in the last of these states, which is when they are in what is their own, they begin to be sad. I have talked with them when they were in that state and have seen their sadness; but they said that they hoped to return soon to their former state, and thus into heaven again, as it were; for to them it is heaven to be withheld from what is their own.

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

XVIII. TIME IN HEAVEN. Although there is a succession and a progression of all things in heaven, as in the world, yet angels have no notion or idea of time and space; and this so completely that they do not even know at all what time and space are. Time in heaven will here be considered, and space in its own chapter.

Angels do not know what time is, although with them there is a successive progression of all things, as there is in the world, and this so completely that there is no difference whatever; and the reason is that in heaven instead of years and days there are changes of state; and where there are years and days there are times, but where there are changes of state there are states.

In the world there are times because the sun of the world seemingly advances in succession from one degree to another, producing times that are called seasons of the year; and besides, it revolves about the earth, producing times that are called times of day; both of these by fixed alternations. With the sun of heaven it is different. This does not mark years and days by successive progressions and revolutions, but in its appearance it marks changes of state; and this, as has been shown in the preceding chapter, is not done by fixed alternations. Consequently no idea of time is possible to angels; but in its place they have an idea of state (see above n. 154).

As angels have no idea derived from time, such as men in the world have, so neither do they have any idea about time and what pertains to it. They do not even know what is meant by the terms of time, such as year, month, week, day, hour, to-day, to-morrow, yesterday. When angels hear these terms used by man (for angels are always associated with man by the Lord) in place of them they perceive state and what pertains to states. Thus the natural thought of man is turned into spiritual thought with angels. This is why times in the Word signify states, and the terms of time, as enumerated above, signify corresponding spiritual things. {Footnote 1} Times in the Word signify states (n. 2788,2837,3254,3356,4814,4901,4916,7218,8070,10133,10605). Angels think apart from the idea of time and space (n. 3404); the reasons why (n. 1274,1382,3356,4882,4901,6110,7218,7381). What a "year" signifies in the Word (n. 487,488,493,893,2906,7828,10209). What a "month" (n. 3814). What a "week" (n. 2044,3845). What a "day" (n. 23,487,488,6110,7680,8426,9213,10132,10605). What "today" (n. 2838,3998,4304,6165,6984,9939). What "to-morrow" (n. 3998,10497). What "yesterday" (n. 6983,7114,7140).

The like is true of all things that exist from time, as the four seasons of the year, called spring, summer, autumn, and winter; the four periods of the day, morning, noon, evening, and night; and the four ages of man, infancy, youth, manhood, and old age; and all other things that either exist from time or have a succession in accordance with time. In thinking of these a man thinks from time, but an angel from state; and in consequence what there is in them from time with man is with the angels turned into an idea of state. Spring and morning are turned into an idea of the state of love and wisdom such as they are in angels in their first state; summer and noon are turned into an idea of love and wisdom such as they are in the second state; autumn and evening such as they are in the third state; night and winter into an idea of such a state as exists in hell. This is why these periods have a like significance in the Word (see above, n. 155). This makes clear how natural things in the thought of man become spiritual with the angels who are with man.

As angels have no notion of time so they have an idea of eternity different from that which men on the earth have. Eternity means to the angels infinite state, not infinite time. I was once thinking about eternity, and was able, with the idea of time, to perceive what to eternity means, namely, without end, but not what from eternity means, thus not what God did from eternity before creation. When anxiety on this account arose in my mind I was raised up into the sphere of heaven, and thus into the perception that angels have in respect to eternity; and it was then made clear to me that eternity must be thought of, not from time but from state; and then the meaning of from eternity can be seen. This then happened to me. {Footnote 1} Men have an idea of eternity associated with time, but angels apart from time (n. 1382,3404,8325).

When angels speak with men they never express themselves in natural ideas proper to man, all of which are from time, space, matter, and things analogous thereto, but in spiritual ideas, all of which are from states and their various changes within the angels and outside of them. Nevertheless, when these angelic ideas, which are spiritual, flow into men, they are turned in a moment and of themselves into natural ideas proper to man, that correspond perfectly to the spiritual ideas. Neither angels nor men know that this takes place; but such is all influx of heaven into man. Certain angels were permitted to enter more nearly into my thoughts, even into the natural thoughts in which there were many things from time and space; but as they then understood nothing they suddenly withdrew; and after they had withdrawn I heard them talking, and saying that they had been in darkness. It has been granted me to know by experience how ignorant the angels are about time. There was a certain one from heaven who was able to enter into natural ideas, such as man has; and after he had done this I talked with him as man with man. At first he did not know what it was that I called time, and I was therefore obliged to tell him all about it, how the sun appears to be carried about our earth, and to produce years and days, and how years are thereby divided into four seasons, and also into months and weeks, and days into twenty-four hours;

and how these times recur by fixed alternations, and how this is the source of times. On hearing this he was surprised, saying that he knew nothing about such things, but only what states are. In speaking with him I added that it is known in the world, for men speak as if they knew that there is no time in heaven, saying of those who die that they "leave the things of time," and that they "pass out of time," meaning by this out of the world. I said also that some know that times in their origin are states, for they know that times are in exact accord with the states of their affections, short to those who are in pleasant and joyous states, long to those who are in unpleasant and sorrowful states, and various in a state of hope and expectation; and this therefore leads learned men to inquire what time and space are, and some know that time belongs to the natural man.

The natural man might think that he would be deprived of all thought if the ideas of time, space, and material things were taken away; for upon these all the thought of man rests. But let him know that so far as thoughts partake of time, space, and matter they are limited and confined, but are unlimited and extended so far as they do not partake of these, since the mind is in that measure raised above bodily and worldly things. This is the source of wisdom to the angels; and such wisdom as is called incomprehensible, because it does not fall into ideas that are wholly made up of what is material. {Footnote 1} Man does not think, as angels do, apart from the idea of time (n. 3404).

XIX. REPRESENTATIVES AND APPEARANCES IN HEAVEN. The man who thinks from natural light alone is unable to comprehend that there is any thing in heaven like what is in the world; and for the reason that from natural light he has previously thought, and established himself in the idea, that angels are nothing but minds, and that minds are like ethereal breaths, having no senses like those of men, thus no eyes, and if no eyes no objects of sight; and yet the angels have every sense that a man has, and far more exquisite senses; and the light by which angels see is far brighter than the light by which man sees. That angels are men in the most complete form, and enjoy every sense, may be seen above (n. 73-77); and that the light in heaven is far brighter than the light in the world (n. 126-132).

The nature of the objects that are visible to angels in heaven cannot be described in a few words. For the most part they are like things on earth, but in form far more perfect, and in number more abundant. That such things exist in the heavens is evident from things seen by the prophets, - as by Ezekiel in relation to the new temple and the new earth (as described from chaps. 40 to 48); by Daniel (from chap. 7 to 12); by John (from the first chapter of the Apocalypse to the last); and by others, as described both in the historic and the prophetic part of the Word. These things were seen by them when heaven was open to them, and heaven is said to be opened when the interior sight, which is the sight of man's spirit, is opened. For what is in the heavens cannot be seen by the eyes of a man's body, but are seen by the eyes of his spirit; and when it seems good to the Lord these are opened, and man is then withdrawn from the natural light that he is in from the bodily senses and is raised up into spiritual light, which he is in from his spirit. In that light the things in heaven have been seen by me.

But although the things seen in heaven are in large part like those on the earth, in essence they are unlike them; for the things in heaven come forth from the sun of heaven, and those on the earth from the sun of the world. The things that come forth from the sun of heaven are called spiritual; those that come forth from the sun of the world are called natural.

The things that come forth in heaven do not come forth in the same manner as those on the earth. All things in heaven come forth from the Lord in correspondence with the interiors of the angels. For angels have both interiors and exteriors. All things in their interiors have relation to love and faith, thus to the will and understanding, since the will and understanding are their receptacles; while their exteriors correspond to their interiors. That exterior things correspond to interior things may be seen above (n. 87-115). This is illustrated by what has been said above about the heat and light of heaven, that angels have heat in accordance with the quality of their love, and light in accordance with the quality of their wisdom (n. 128-134). The like is true of all other things that present themselves to the senses of angels.

When I have been permitted to be in company with angels, the things there appeared precisely the same as those in the world; and so plainly that I would not have known that I was not in the world and in a king's palace. I also talked with the angels as man with man.

As all things that correspond to interiors also represent them they are called representatives; and as they differ in each case in accordance with the state of the interiors they are called appearances. Nevertheless, the things that appear before the eyes of angels in heaven and are perceived by their senses appear to their eyes and senses as fully living as things on earth appear to man, and even much more clearly, distinctly and perceptibly. Appearances from this source in heaven are called real appearances, because they have real existence. There are appearances also that are not real, which are things that become visible, but do not correspond to interiors. These will be treated of further on. {Footnote 1} All things that are visible to the angels are representative (n. 1971,3213-3226,3342,3457,3475,3485,9481,9457,9576,9577). The heavens are full of representatives (n. 1521,1532,1619). The representatives are more beautiful as they are more interior in the heavens (n. 3475). As the representatives there are from the light of heaven they are real appearances (n. 3485). The Divine influx is turned into representatives in the higher heavens, and therefrom in the lower heavens also (n. 2179,3213,9457,9481,9576,9577). Those things are called representative that appear before the eyes of the angels in such form as are in nature, that is, such as are in the world (n. 9457). Internal things are thus turned into external (n. 1632,2987-3002). What representatives in the heavens are; this made clear by various examples (n. 1521,1532,1619-1628,1807,1973,1974,1977,1980,1981,2299,2601,2761,2762,3217,3219,3220,3348,3350,5198,9090,10276). All things seen in the heavens are in accordance with correspondences and are called representatives (n. 3213-3226,3342,3475,3485,9481,9457,9576,9577). All things that correspond also represent and likewise signify what they correspond to (n. 2896,2987,2989-2991,3002,3225).

To show what the things are that appear to the angels in accordance with correspondences, I will here mention one only for the sake of illustration. By those who are intelligent, gardens and parks full of trees and flowers of every kind are seen. The trees are planted in a most beautiful order, combined to form arbors with arched approaches and encircling walks, all more beautiful than words can describe. There the intelligent walk, and gather flowers and weave garlands with which they adorn little children. Moreover, there are kinds of trees and flowers there that are never seen and cannot exist on earth. The trees bear fruit that are in accordance with the good of love, in which the intelligent are. These things are seen by them because a garden or park and fruit trees and flowers correspond to intelligence and wisdom. That there are such things in heaven is known also on the earth, but only to those who are in good, and who have not extinguished in themselves the light of heaven by means of natural light and its fallacies; for when such think about heaven they think and say that there are such things there as ear hath not heard and eye hath not seen. {Footnote 1} A "garden" or "park" signifies intelligence and wisdom (n. 100,108,3220). What is meant by "the garden of Eden" and "the garden of Jehovah" (n. 99,100,1588). How magnificent the things seen in parks are in the other life (n. 1122,1622,2296,4528,4529). "Trees" signify perceptions and knowledges, from which wisdom and intelligence are derived (n. 103,2163,2682,2722,2972,7692). "Fruits" signify goods of love and goods of charity (n. 3146,7690,9337).

XX. THE GARMENTS WITH WHICH ANGELS APPEAR CLOTHED. Since angels are men, and live among themselves as men do on the earth, they have garments and dwellings and other such things, with the difference, however, that as they are in a more perfect state all things with them are in greater perfection. For as angelic wisdom surpasses human wisdom to such a degree as to be called ineffable, so is it with all things that are perceived and seen by angels, inasmuch as all things perceived and seen by them correspond to their wisdom (see above, n. 173).

The garments with which angels are clothed, like all other things with them, correspond; and because they correspond they have real existence (see above n. 175). Their garments correspond to their intelligence, and therefore all in the heavens appear clothed in accordance with their intelligence; and as one is more intelligent than another so the garments of one surpass those of another. The most intelligent have garments that blaze as if with flame, others have garments that glisten as if with light; the less intelligent have garments that are glistening white or white without the effulgence; and the still less intelligent have garments of various colors. But the angels of the inmost heaven are not clothed.

As the garments of angels correspond to their intelligence they correspond also to truth, since all intelligence is from Divine truth; and therefore it is the same thing whether you say that angels are clothed in accordance with intelligence or in accordance with Divine truth. The garments of some blaze as if with flame, and those of others glisten as if with light, because flame corresponds to good, and light corresponds to truth from good. Some have garments that are glistening white and white without the effulgence, and others garments of various colors, because with the less intelligent the Divine good and truth are less effulgent, and are also received in various ways, glistening white and white corresponding to truth, and colors to its varieties. Those in the inmost heaven are not clothed, because they are in innocence, and innocence corresponds to nakedness. {Footnote 1} From correspondence "garments" in the Word signify truths (n. 1073,2576,5319,5954,9212,9216,9952,10536). For the reason that truths clothe good (n. 5248). A "covering" signifies something intellectual, because the intellect is the recipient of truth (n. 6378). "Shining garments of fine linen" signify truths from the Divine (n. 5319,9469). "Flame" signifies spiritual good, and the light therefrom truth from that good (n. 3222,6832). {Footnote 2} Angels and spirits appear clothed with garments in accordance with their truths, thus in accordance with their intelligence (n. 165,5248,5954,9212,9216,9814,9952,10536). The garments of some angels are resplendent, others are not (n. 5248). {Footnote 3} In the Word "glistening white" and "white" signify truth because they are from light in heaven (n.

3301,3993,4007). {Footnote 4} Colors in heaven are variegations of the light there (n. 1042,1043,1053,1624,3993,4530,4742,4922). Colors signify various things pertaining to intelligence and wisdom (n. 4530,4677,4922,9466). The precious stones in the Urim and Thummim signified, in accordance with their colors, all things of truth from good in the heavens (n. 9865,9868,9905). So far as colors partake of red they signify good; so far as they partake of white they signify truth (n. 9466). {Footnote 5} All in the inmost heavens are innocences, and in consequence appear naked (n. 154,165,297,2736,3887,8375,9960). Innocence is presented in heaven as nakedness (n. 165,8375,9960). To the innocent and the chaste nakedness is no shame, because without offence (n. 165,213,8375).

As in heaven the angels are clothed with garments, so when seen in the world they have appeared clothed with garments, as those seen by the prophets and those seen at the Lord's sepulchre: Whose appearance was as lightning, and their garments glistening and white (Matt. 28:3; Mark 16:5; Luke 24:4; John 20:12,13); and those seen in heaven by John: Who had garments of fine linen and white (Apoc. 4:4; 19:14). And because intelligence is from Divine truth: The garments of the Lord, when He was transfigured, were radiant and glistening white like the light (Matt. 17:2; Mark 9:3; Luke 9:29). As light is Divine truth going forth from the Lord (see above, n. 129), so in the Word garments signify truths and intelligence from truths, as in the Apocalypse: Those that have not defiled their garments shall walk with Me in white, for they are worthy. He that overcometh shall be clothed in white garments (3:4,5); Blessed is he that is awake and keepeth his garments (16:15). And of Jerusalem, which means a church that is in truth, it is written in Isaiah: Awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem (52:1). And in Ezekiel: Jerusalem, I girded thee about with fine linen, and covered thee with silk. Thy garments were of fine linen and silk (16:10,13); besides many other passages. But he who is not in truths is said "not to be clothed with a wedding garment," as in Matthew:

When the king came in he saw a man that had not on a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment? Wherefore he was cast out into the outer darkness (22:11-13). The house of the wedding feast means heaven and the church because of the conjunction of the Lord with heaven and the church by means of His Divine truth; and for this reason the Lord is called in the Word the Bridegroom and Husband; and heaven, with the church, is called the bride and the wife. {Footnote 1} "Jerusalem" signifies a church in which there is genuine doctrine (n. 402,3654,9166).

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

As everyone in the spiritual world has garments in accordance with his intelligence, that is, in accordance with truths which are the source of intelligence, so those in the hells, because they have no truths, appear clothed in garments, but in ragged, squalid, and filthy garments, each one in accordance with his insanity; and they can be clothed in no others. It is granted them by the Lord to be clothed, lest they be seen naked.

XXI. THE PLACES OF ABODE AND DWELLINGS OF ANGELS. As there are societies in heaven and the angels live as men, they have also places of abode, and these differ in accordance with each one's state of life. They are magnificent for those in higher dignity, and less magnificent for those in lower condition. I have frequently talked with angels about the places of abode in heaven, saying that scarcely any one will believe at the present day that they have places of abode and dwellings; some because they do not see them, some because they do not know that angels are men, and some because they believe that the angelic heaven is the heaven that they see with their eyes around them, and as this appears empty and they suppose that angels are ethereal forms, they conclude that they live in ether. Moreover, they do not comprehend how there can be such things in the spiritual world as there are in the natural world, because they know nothing about the spiritual. The angels replied that they are aware that such ignorance prevails at this day in the world, and to their astonishment, chiefly within the church, and more with the intelligent than with those whom they call simple. They said also that it might be known from the Word that angels are men, since those that have been seen have been seen as men; and the Lord, who took all His Human with Him, appeared in like manner.

It might be known also that as angels are men they have dwellings and places of abode, and do not fly about in air, as some think in their ignorance, which the angels call insanity, and that although they are called spirits they are not winds. This they said might be apprehended if men would only think independently of their acquired notions about angels and spirits, as they do when they are not bringing into question and submitting to direct thought whether it is so. For everyone has a general idea that angels are in the human form, and have homes which are called the mansions of heaven, which surpass in magnificence earthly dwellings; but this general idea, which flows in from heaven, at once falls to nothing when it is brought under direct scrutiny and inquiry whether it is so, as happens especially with the learned, who by their own intelligence have closed up heaven to themselves and the entrance of heavenly light. The like is true of the belief in the life of man after death. When one speaks of it, not thinking at the same time about the soul from the light of worldly learning or from the doctrine of its reunion with the body, he believes that after death he is to live a man, and among angels if he has lived well, and that he will then see magnificent things and perceive joys; but as soon as he turns his thoughts to the doctrine of reunion with the body, or to his theory about the soul, and the question arises whether the soul be such, and thus whether this can be true, his former idea is dissipated.

But it is better to present the evidence of experience. Whenever I have talked with angels face to face, I have been with them in their abodes. These abodes are precisely like abodes on the earth which we call houses, but more beautiful. In them there are chambers, parlors, and bedrooms in great number; there are also courts, and there are gardens and flower beds and lawns round about. Where they live together their houses are near each other, arranged one next to the other in the form of a city, with avenues, streets, and public squares, exactly like cities on the earth. I have been permitted to pass through them, looking about on every side, and sometimes entering the houses. This occurred when my inner sight was opened, and I was fully awake. {Footnote 1} Angels have cities, palaces and houses (n. 940-942,1116,1626-1631,4622).

I have seen palaces in heaven of such magnificence as cannot be described. Above they glittered as if made of pure gold, and below as if made of precious stones, some more splendid than others. It was the same within. Both words and knowledge are inadequate to describe the decorations that adorned the rooms. On the side looking to the south there were parks, where, too, everything shone, in some places the leaves glistening as if made of silver, and fruit as if made of gold; while the flowers in their beds formed rainbows with their colors. Beyond the borders, where the view terminated, were seen other palaces. Such is the architecture of heaven that you would say that art there is in its art; and no wonder, because the art itself is from heaven. The angels said that such things and innumerable others still more perfect are presented before their eyes by the Lord; and yet these things are more pleasing to their minds than to their eyes, because in everyone of them they see a correspondence, and through the correspondences what is Divine.

As to these correspondences I have also been told that not only the palaces and houses, but all things and each thing, both inside and outside of them, correspond to the interior things which they have from the Lord, the house itself in general corresponding to their good, the particular things inside of a house to the various things of which their good consists, and the things outside to truths derived from good, and also to their perceptions and knowledges and as these things correspond to the goods and truths they have from the Lord they correspond to their love, and to their wisdom and intelligence from love, since love belongs to good, wisdom to good and truth together, and intelligence to truth from good. These are what the angels perceive when they behold what is around them, and thus their minds are more delighted and moved by them than their eyes. {Footnote 1} "Houses," with their contents, signify the things in man that belong to his mind, thus his interiors (n. 710,2233,2331,2559,3128,3538,4973,5023,6639,6690,7353,7848,7910,7929,9150); consequently the things relating to good and truth (n. 2233,2331,2559,4982,7848,7929). "Rooms" and "bed-chambers" signify interior things there (n. 3900,5694,7353). The "roof of a house" signifies what is inmost (n. 3652,10184). A "house of wood" signifies what relates to good, and a "house of stone" what relates to truth (n. 3720). {Footnote 2} A "garden" or "park" signifies intelligence and wisdom (n. 100,108,3220). What is meant by "the garden of Eden" and "the garden of Jehovah" (n. 99,100,1588). How magnificent the things seen in parks are in the other life (n. 1122,1622,2296,4528,4529). "Trees" signify perceptions and knowledges, from which wisdom and intelligence are derived (n. 103,2163,2682,2722,2972,7692). "Fruits" signify goods of love and goods of charity (n. 3146,7690,9337).

This makes clear why the Lord called Himself the temple at Jerusalem (John 2:19,21), namely, because the temple represented His Divine Human; also why the New Jerusalem was seen to be of pure gold, its gates of pearls, and its foundations of precious stones (Apoc. 21), namely, because the New Jerusalem signifies the church which was afterwards to be established, the twelve gates its truths leading to good, and the foundations the truths on which the church is founded. {Footnote 1} In the highest sense "the house of God" signifies the Lord's Divine Human in respect to Divine good, and "the temple" the same in respect to Divine truth; and in a relative sense, heaven and the church in respect to good and truth (n. 3720). {Footnote 2} "Jerusalem" signifies the church in which is genuine doctrine (n. 402,3654,9166). "Gates" signify introduction to the doctrine of the church, and through doctrine introduction into the church (n. 2943,4477,4478). "Foundation" signifies the truth on which heaven, the church, and doctrine are founded (n. 9643).

The angels of whom the Lord's celestial kingdom consists dwell for the most part in elevated places that appear as mountains of soil; the angels of whom the Lord's spiritual kingdom consists dwell in less elevated places that appear like hills; while the angels in the lowest parts of heaven dwell in places that appear like ledges of stone. These things spring from correspondence, for interior things correspond to higher things, and exterior things to lower things; and this is why in the Word "mountains" signify celestial love, "hills" spiritual love, and "rocks" faith. {Footnote 1} In the Word what is interior is expressed by what is higher and what is higher signifies what is interior (n. 2148,3084,4599,5146,8325). What is "high" signifies what is internal, and likewise heaven (n. 1735,2148,4210,4599,8153). {Footnote 2} In heaven, mountains, hills, rocks, valleys, and lands are seen exactly the same as in the world (n. 10608). On the mountains angels who are in the good of love dwell, on the hills those who are in the good of charity, on the rocks those who are in the good of faith (n. 10438). Therefore in the Word "mountains" signify the good of love (n. 795,4210,6435,8327,8758,10438,10608). "Hills" signify the good of charity (n. 6435,10438). "Rocks" signify the good and truth of faith (n. 8581,10580). "Stone," of which rock consists, in like manner signifies the truth of faith (n. 114,643,1298,3720,6426,8609,10376). This is why "mountains" signify heaven (n. 8327,8805,9420). And "the summit of a mountain" signifies the highest part of heaven (n. 9422,9434,10608). Also why the ancients had their holy worship on mountains (n. 796,2722).

There are also angels who do not live associated together, but apart, house by house. These dwell in the midst of heaven, since they are the best of angels.

The houses in which angels dwell are not erected, as houses in the world are, but are given to them gratuitously by the Lord, to everyone in accordance with his reception of good and truth. They also change a little in accordance with changes of the state of interiors of the angels (of which above, n. 154-160). Everything whatsoever that the angels possess they hold as received from the Lord; and everything they have need of is given them.

XXII. SPACE IN HEAVEN. All things in heaven appear, just as in the world, to be in place and in space, and yet the angels have no notion or idea of place and space. As this must needs sounds like a paradox, I will endeavor to present the matter in a clear light, as it is of great importance.

All changes of place in the spiritual world are effected by changes of state of the interiors, which means that change of place is nothing else than change of state. In this way I have been taken by the Lord into the heavens and also to the earths in the universe; and it was my spirit that so journeyed, while my body remained in the same place. Such are all movements of the angels; and in consequence they have no distances, and having no distances they have no spaces, but in place of spaces they have states and their changes. {Footnote 1} In the Word places and spaces signify states (n. 2625,2837,3356,3387,7381,10580); from experience (n. 1274,1277,1376-1381,4321,4882,10146,10580). Distance signifies difference of state of life (n. 9104,9967). In the spiritual world movements and changes of place are changes of the state of life, because they originate in these (n. 1273-1275,1377,3356,9440). The same is true of journeyings (n. 9440,10734); illustrated by experience (n. 1273-1277,5605). For this reason "to journey" signifies in the Word to live and progress in life; and "to sojourn has a like meaning (n. 3335,4554,4585,4882,5493,5605,5996,8345,8397,8417,8420,8557). To go with the Lord means to live with Him (n. 10567). {Footnote 2} Man may be led a long distance in respect to his spirit by means of changes of state, while his body remains in its place, also from experience (n. 9440,9967,10734). What it is to be "led by the spirit to another place" (n. 1884).

As changes of place are thus effected it is evident that approaches are likenesses of state of the interiors, and separations are unlikenesses; and for this reason those are near each other who are in like states, and those are at a distance who are in unlike states; and spaces in heaven are simply the external conditions corresponding to the internal states. For the same reason the heavens are distinct from each other, also the societies of each heaven and the individuals in each society; and this is why also that the hells are entirely separated from the heavens, because they are in a contrary state.

For the same reason, again, any one in the spiritual world who intensely desires the presence of another comes into his presence, for he thereby sees him in thought, and puts himself in his state; and conversely, one is separated from another so far as he is averse to him. And since all aversion comes from contrariety of affection and from disagreement of thought, whenever in that world several are together in one place they are visible [to one another] so long as they agree, but vanish as soon as they disagree.

Again, when any one goes from one place to another, whether it be in his own city, or in courts or in gardens, or to others out of his own society, he arrives more quickly when he eagerly desires it, and less quickly when he does not, the way itself being lengthened and shortened in accordance with the desire, although it remains the same. This I have often seen to my surprise. All this again makes clear how distances, and consequently spaces, are wholly in accord with states of the interiors of the angels; and this being so, no notion or idea of space can enter their thought, although there are spaces with them equally as in the world. {Footnote 1} Places and spaces are presented to the sight in accordance with the states of the interiors of angels and spirits (n. 5605,9440,10146).

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

It follows from this that in the Word places and spaces, and all things that in any way relate to space, signify such things as relate to states, such as distances, near, far off, ways, journeys, sojourning, miles and furlongs, plains, fields, gardens, cities and streets, motions, measures of various kinds, long, broad, high, and deep, and innumerable other things; for most things in man's thought from the world take on something from space and time. I will mention here only what is signified in the Word by length, breadth, and height. In this world, that is called long or broad which is long or broad in relation to space, and the same is true of height. But in heaven, where there is no thought from space, length means a state of good, breadth a state of truth, and height the distinction between them in accordance with degrees (see n. 38). Such is the meaning of these three dimensions, because length in heaven is from east to west, and those that dwell there are in good of love; while breadth in heaven is from south to north, and those that dwell there are in truth from good (see n. 148); while height in heaven applies to both of these in respect to degrees. This is why length, breadth, and height have these significations in the Word, as in Ezekiel (from chap. 40 to 48), where the new temple and the new earth, with the courts, chambers, gates, doors, windows, and surroundings are described by measures giving the length, breadth, and height, by which a new church, and the goods and truths that are in it are signified.

Otherwise to what purpose would be all those measures? In like manner the New Jerusalem is described in the Apocalypse in these words: The city lieth foursquare, and the length thereof is as great as the breadth; and he measured the city with the reed, twelve thousand furlongs; the length, the breadth, and the height are equal (21:16). Because "the New Jerusalem" here signifies a new church these measures signify the things of the church, "length" its good of love, "breadth" truth from that good, "height" good and truth in respect to degrees, "twelve thousand furlongs" all good and truth in the complex. Otherwise, how could there be said to be a height of twelve thousand furlongs, the same as the length and the breadth? That "breadth" in the Word signifies truth is evident from David:- Jehovah, Thou hast not shut me up into the hand of the enemy, Thou hast made my feet to stand in a broad place (Psalm 31:8). Out of straitness I called upon Jah; He answereth me in a broad place (Psalm 118:5). Besides other passages (as in Isaiah 8:8; and in Habakkuk 1:6). So in all other cases.

From all this it can be seen that although there are spaces in heaven as in the world, still nothing there is reckoned in accordance with spaces but in accordance with states; and in consequence spaces there cannot be measured as in the world, but can be seen only from the state and in accordance with the state of the interiors there. {Footnote 1} In the Word length signifies good (n. 1613,9487). "Breadth" signifies truth (n. 1613,3433,3434,4482,9487,10179). Height signifies good and truth in respect to their degrees (n. 9489,9773,10181).

The primary and veriest cause of this is that the Lord is present with everyone in the measure of his love and faith, and that it is in accordance with the Lord's presence that all things appear near or far away, for it is from this that all things in the heavens are determined. Also it is through this that angels have wisdom, for it is through this that they have extension of thought and through this a sharing of all things in the heavens; in a word, it is through this that they think spiritually, and not naturally like men. {Footnote 1} The conjunction and presence of the Lord with the angels is according to their reception of love and charity from Him (n. 290,681,1954,2658,2886,2888,2889,3001,3741-3743,4318 4319,4524,7211,9128).

XXIII. THE FORM OF HEAVEN WHICH DETERMINES AFFILIATIONS AND COMMUNICATIONS THERE. What the form of heaven is can be seen in some measure from what has been shown in the preceding chapters; as that heaven is like itself both in its greatest and in its least divisions (n. 72); that consequently each society is a heaven in a lesser form, and each angel in the least form (n. 51-58); that as the entire heaven reflects a single man, so each society of heaven reflects a man in a lesser form, and each angel in the least form (n. 59-77); that the wisest are at the center, and the less wise are round about even to the borders, and the like is true of each society (n. 43); and that those who are in the good of love dwell from the east to the west in heaven, and those who are in truths from good from the south to the north; and the same is true of each society (n. 148,149). All this is in accord with the form of heaven; consequently it may be concluded from this what this form is in general. {Footnote 1} The entire heaven in respect to all angelic societies, is arranged by the Lord in accordance with His Divine order, since it is the Divine of the Lord with the angels that makes heaven (n. 3038,7211,9128,9338,10125,10151,10157). Concerning the heavenly form (n. 4040-4043,6607,9877).

It is important to know what the form of heaven is, because not only is all affiliation there in accordance with it, but also all mutual communication, and in consequence of this all extension of thoughts and affections, and thus all the intelligence and wisdom of angels. From this it follows that each one there is wise just to the extent that he is in the form of heaven, and is thus a form of heaven. It makes no difference whether you say in the form of heaven, or in the order of heaven, since the form of any thing is from its order and in accordance with its order. {Footnote 1} The form of heaven is a form in accordance with the Divine order (n. 4040-4043,6607,9877).

Let us consider first what is meant by being in the form of heaven. Man was created both in the image of heaven and in the image of the world; his internal in the image of heaven, and his external in the image of the world (see above, n. 57); and in the image means the same thing as in accordance with the form. But as man by the evils of his will and consequent falsities of thought has destroyed in himself the image of heaven, that is, the form of heaven, and in place of it has brought in the image and form of hell, his internal is closed up from his very birth; and this is why man is born into pure ignorance, while animals of every kind are not. And that man may have the image of heaven or form of heaven restored to him he must be taught the things that pertain to order; since form, as has been said, is in accord with order. The Word contains all the laws of Divine order, for its precepts are the laws of Divine order; therefore to the extent that man knows these and lives in accordance with them his internal is opened and the order or image of heaven is there formed anew. This makes clear what is meant by being in the form of heaven, namely, that it is to live in accordance with those things that are in the Word.

{Footnote 1} Divine truths are the laws of order (n. 2447,7995). Man is a man to the extent that he lives in accordance with order, that is, to the extent that he is in good in accordance with Divine truths (n. 4839,6605,6626). All things of Divine order are gathered up in man and he is from creation Divine order in form (n. 4219,4220,4222,4223,4523,4524,5114,6013,6057,6605,6626,9706,10156,10472). Man is not born into good and truth, but into evil and falsity, that is, into the opposite of Divine order, and consequently into pure ignorance; and for this reason he must needs be born anew that is, be regenerated, which is effected by means of Divine truths from the Lord, that he may be introduced into order (n. 1047,2307,2308,3518,3812,8480,8550,10283,10284,10286,10731). When the Lord forms man anew, that is, regenerates him, He arranges all things in him in accordance with order, which means, into the form of heaven (n. 5700,6690,9931,10303).

So far as any one is in the form of heaven he is in heaven, and is, in fact, a heaven in the least form (n. 57); consequently he is to the same extent in intelligence and wisdom; for as has been said above, all the thought of his understanding and all the affection of his will extend themselves on every side into heaven in accord with its form, and wonderfully communicate with the societies there, and these in turn with him. There are some who do not believe that thoughts and affections really extend themselves around about them, but believe that they are within them, because whatever they think they see within in themselves, and not as distant; but such are greatly mistaken. For as the sight of the eye has extension to remote objects, and is affected in accordance with the order of the things seen in that extension, so the interior sight, which is that of the understanding, has a like extension in the spiritual world, although not perceived by man, for the reason given above (n. 196). The only difference is that the sight of the eye is affected in a natural way, because it is affected by the things in the natural world, while the sight of the understanding is affected in a spiritual way, because by the things in the spiritual world, all of which have relation to good and truth; and man's ignorance of this is because of his not knowing that there is any light that enlightens the understanding;

and yet without the light that enlightens the understanding man could not think at all (of which light see above, n. 126-132). There was a certain spirit who believed that his thought was from himself, thus without any extension outside of himself and communication thereby with societies outside of him. That he might learn that this was not true his communication with neighboring societies was cut off, and in consequence, not only was he deprived of thought but he fell down as if lifeless, although tossing his arms about like a new-born infant. After a while the communication was restored to him, and then as it was gradually restored he returned into the state of his thought. When other spirits had seen this they confessed that all thought and affection, and in consequence, everything of life, flow in in accordance with communication, since everything of man's life consists in his ability to think and be moved by affection, or what is the same, in his ability to understand and will. {Footnote 1} Everyone in heaven has communication of life, which may be called its extension into angelic societies round about, according to the quantity and quality of his good (n. 8794,8797). Thoughts and affections have such extension (n. 2470,6598-6613). They are united and separated in accordance with the ruling affections (n. 4111). {Footnote 2} There is only one Life, from which all, both in heaven and in the world, live (n.

1954,2021,2536,2658,2886-2889,3001,3484,3742,5847,6467). That life is from the Lord above (n. 2886-2889,3344,3484,4319,4320,4524,4882,5986,6325,6468-6470,9276,10196). It flows into angels, spirits, and men, in a wonderful manner (n. 2886-2889,3337,3338,3484,3742). The Lord flows in from His Divine love, which is such that what is its own it wills should be another's (n. 3472,4320). For this reason life appears to be in man, and not flowing in (n. 3742,4320). Of the joy of angels, perceived and confirmed by what they told me, because of their not living from themselves but from the Lord (n. 6469). The evil are unwilling to be convinced that life flows in (n. 3743). Life from the Lord flows in also with the evil (n. 2706,3743,4417,10196). But they turn good into evil, and truth into falsity; for such as man is such is his reception of life illustrated (n. 4319,4320,4417).

But let it be understood that intelligence and wisdom vary with everyone in accordance with this communication, those whose intelligence and wisdom are formed out of genuine truths and goods having communication with societies in accordance with the form of heaven; while those whose intelligence and wisdom are not formed out of genuine truths and goods, and yet out of what is in accord therewith, have a broken and variously coherent communication, since it is not with societies that are in a series in which there is a form of heaven. On the other hand, those that are not in intelligence and wisdom, because they are in falsities from evil, have communication with societies in hell; and their extension is determined by the degree of their confirmation. Let it also be known that this communication with societies is not such a communication with them as is clearly perceptible to those there, but is a communication with what they really are, which is in them and flows from them. {Footnote 1} Thought pours itself into societies of spirits and of angels round about (n. 6600-6605). Still it does not move or disturb the thoughts of the societies (n. 6601,6603).

There is an affiliation of all in heaven in accordance with spiritual relationships, that is, relationships of good and truth in their order. It is so in the whole heaven; so in each society, and so in each house. Because of this angels who are in like good and truth recognize each other, as relatives by blood and marriage do on the earth, precisely as if they had been acquainted from infancy. The good and truth in each angel, which constitute his wisdom and intelligence, are affiliated in like manner; they recognize each other in like manner, and as they recognize each other they join themselves together; and in consequence those in whom truths and goods are thus joined in accordance with a form of heaven see things following one another in series, and how they cohere widely round about; but those in whom goods and truths are not conjoined in accordance with the form of heaven do not see this. {Footnote 1} Good recognizes its truth, and truth its good (n. 2429,3101,3102,3161,3179,3180,4358,5704,5835,9637). In this way good and truth are conjoined (n. 3834,4096,4097,4301,4345,4353,4364,4368,5365,7623-7627,7752-7762,8530,9258,10555). This is effected by influx from heaven (n. 9079).

In each heaven there is such a form, and in accordance with it the angels have communication and extension of thoughts and affections, and thus in accordance with it they have intelligence and wisdom. But the communication of one heaven with another is different, that is, of the third or inmost with the second or middle, and of this with the first or outmost. But the communication between the heavens should not be called communication but influx. About this something shall now be said. That there are three heavens distinct from each other can be seen above in its own chapter (n. 29-40).

That between one heaven and another there is influx but not communication can be seen from their relative position. The third or inmost heaven is above, the second or middle heaven is below, and the first or outmost heaven is still lower. There is a like arrangement in all the societies in each heaven, for example, some dwell on elevated places that appear like mountains (n. 188); on the top of which those of the inmost heaven dwell; below these are the societies of the second heaven, below these again the societies of the outmost heaven. The same is true every where, both in elevated places and in those not elevated. A society of a higher heaven has no communication with a society of a lower except by correspondences (see above, n. 100); and communication by correspondences is what is called influx.

One heaven is joined with another, or a society of one heaven with the society of another, by the Lord alone, both by direct and by mediate influx, directly from Himself, and mediately through the higher heavens in order into the lower. As the conjunction of the heavens by this inflowing is from the Lord alone there is a most careful precaution against any angel of a higher heaven looking down into a society of a lower heaven and talking with any one there; for the angel is thus immediately deprived of his intelligence and wisdom. The reason of this also shall be told. As there are three degrees of heaven, so each angel has three degrees of life, those in the inmost heaven having the third or inmost degree open, while the second and first degrees are closed; those in the middle heaven have the second degree opened and the first and third closed; and those in the lowest heaven have the first degree opened and the second and third closed. Consequently, as soon as an angel of the third heaven looks down into a society of the second heaven and talks with any one there his third degree is at once closed; and as his wisdom resides in that degree, if that is closed he is deprived of his wisdom, for he has none in the second or first degree. This is what is meant by the words of the Lord in Matthew:

He that is on the housetop, let him not go down to take what is in his house; and he that is in the field, let him not turn back to take his garment (24:17,18). And in Luke: In that day he that shall be on the housetop and his goods in the house, let him not go down to take them away; and he that is in the field let him not turn back. Remember Lot's wife (17:31,32). {Footnote 1} There is direct influx from the Lord and mediate influx through heaven (n. 6063,6307,6472,9682,9683). There is a direct influx of the Lord into the minutest parts of all things (n. 6058,6474-6478,8717,8728). Of the mediate influx of the Lord through the heavens (n. 4067,6982,6985,6996).

No influx is possible from the lower heavens into the higher, because this is contrary to order; but there is influx from the higher heavens into the lower. Moreover, the wisdom of the angels of a higher heaven surpasses the wisdom of the angels of a lower heaven as a myriad to one; and this is another reason why the angels of a lower heaven cannot converse with those of a higher heaven; and in fact when they look towards them they do not see them, the higher heaven appearing like a cloudy something over their heads. But the angels of a higher heaven can see those in a lower heaven, although if permitted to talk with them they would lose their wisdom, as has been said above.

The thoughts and affections as well as the speech of the angels of the inmost heaven are never perceived in the middle heaven, because they so transcend what is there. But when it pleases the Lord there is seen in the lower heavens from that source something like a flame, and from the thoughts and affections in the middle heaven there is seen in the outmost heaven something luminous, and sometimes a cloud glowing white and variegated. From that cloud, its ascent, descent, and form, what is being said there is in some measure known.

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

When it comes to the particulars of the form of heaven and how it proceeds and flows, this not even the angels can comprehend. Some conception of it can be gained from the form of all things in the human body, when this is scanned and investigated by an acute and wise man; for it has been shown above, in their respective chapters, that the entire heaven reflects a single man (see n. 59-72) and that all things in man correspond to the heavens (n. 87-102). How incomprehensible and inexplicable that form is is evident only in a general way from the nervous fibers, by which each part and all parts of the body are woven together. What these fibers are, and how they proceed and flow in the brain, the eye cannot at all perceive; for innumerable fibers are there so interwoven that taken together they appear like a soft continuous mass; and yet it is in accord with these that each thing and all things of the will and understanding flow with the utmost distinctness into acts. How again they interweave themselves in the body is clear from the various plexuses, such as those of the heart, the mesentery, and others; and also from the knots called ganglions, into which many fibers enter from every region and there intermingle, and when variously joined together go forth to their functions, and this again and again; besides like things in every viscus, member, organ, and muscle.

Whoever examines these fibers and their many wonders with the eye of wisdom will be utterly bewildered. And yet the things seen with the eye are few, and those not seen are still more wonderful because they belong to an inner realm of nature. It is clearly evident that this form corresponds to the form of heaven, because all the workings of the understanding and the will are within it and are in accordance with it; for it is in accordance with this form that whatever a man wills passes spontaneously into act, and whatever he thinks spreads through the fibers from their beginnings even to their terminations, which is the source of sensations; and inasmuch as it is the form of thought and will, it is the form of intelligence and wisdom. Such is the form that corresponds to the form of heaven. And from this it can be known that such is the form in accordance with which every affection and thought of angels extends itself, and that so far as the angels are in that form they are in intelligence and wisdom. That this form of heaven is from the Divine Human of the Lord can be seen above (n. 78-86). All this has been said to make clear also that the heavenly form is such that even as to its generals it can never be completely known, thus that it is incomprehensible even to the angels, as has been said above.

XXIV. GOVERNMENTS IN HEAVEN. As heaven is divided into societies, and the larger societies consist of some hundreds of thousands of angels (n. 50), and all within a society, although in like good, are not in like wisdom (n. 43), it must needs follow that governments exist there, since order must be observed, and all things of order must be guarded. But the governments in the heavens differ; they are of one sort in societies that constitute the Lord's celestial kingdom, and of another sort in the societies that constitute His spiritual kingdom; they differ also in accordance with the functions of the several societies. Nevertheless, no other government than the government of mutual love is possible in the heavens, and the government of mutual love is heavenly government.

Government in the Lord's celestial kingdom is called righteousness because all in that kingdom are in the good of love to the Lord from the Lord, and whatever is from that good is called righteous. Government there belongs to the Lord alone. He leads them and teaches them in the affairs of life. The truths that are called truths of judgment are written on their hearts; everyone knows them, perceives them, and sees them; and in consequence matters of judgment there never come into question, but only matters of righteousness, which belong to the life. About these matters the less wise consult the more wise, and these consult the Lord and receive answers. Their heaven, that is, their inmost joy, is to live rightly from the Lord. {Footnote 1} The celestial angels do not think and speak from truths, as the spiritual angels do, because they have from the Lord a perception of all things of truth (n. 202,597,607,784,1121,1384,1398,1442,1919,7680,7877,8780,9277,10336). In respect to truths the celestial angels say, Yea, yea, or Nay, nay; but the spiritual angels reason about them whether they are true or not (n. 2715,3246,4448,9166,10786, where the Lord's words, Let your speech be Yea, yea, Nay, nay; what is beyond these is from evil (Matt. 5:37). are explained).

In the Lord's spiritual kingdom the government is called judgment; because those in that kingdom are in spiritual good, which is the good of charity towards the neighbor, and that good in its essence is truth; and truth pertains to judgment, as good pertains to righteousness. These, too, are led by the Lord, but mediately (n. 208); and in consequence they have governors, few or many according to the need of the society in which they are. They also have laws according to which they live together. The governors administer all things in accordance with the laws, which they understand because they are wise, and in doubtful matters they are enlightened by the Lord. {Footnote 1} Those in the spiritual kingdom are in truths, and those in the celestial kingdom are in good (n. 863,875,927,1023,1043,1044,1555,2256,4328,4493,5113,9596). The good of the spiritual kingdom is the good of charity towards the neighbor and this good in its essence is truth (n. 8042,10296). {Footnote 2} In the Word "righteousness" is predicated of good, and "Judgment" of truth therefore "to do righteousness and judgment" means good and truth (n. 2235,9857). "Great judgments" means the law of Divine order, thus Divine truths (n. 7206).

As government from good, which is the kind of government that exists in the Lord's celestial kingdom, is called righteousness; and government from truth, which is the kind of government that exists in the Lord's spiritual kingdom, is called judgment, so the terms "righteousness and judgment" are used in the Word when heaven and the church are treated of, "righteousness" signifying celestial good, and "judgment" spiritual good, which good, as has been said above, is in its essence truth, as in the following passages: Of peace there shall be no end upon the throne of David and upon His kingdom, to establish it and to uphold it in judgment and in righteousness from henceforth and even to eternity (Isaiah 9:7). By "David" here the Lord is meant; and by "His kingdom" heaven, as is evident from the following passage: I will raise unto David a righteous Branch, and He shall reign as King, and shall deal intelligently and shall execute judgment and righteousness in the land (Jer. 23:5). Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and righteousness (Isaiah 33:5). "Zion" also means heaven and the church. I, Jehovah, doing judgment and righteousness on the earth, for in these things I delight (Jer. 9:24). I will betroth thee unto Me forever, and I will betroth thee unto Me in righteousness and judgment (Hosea 2:19). O Jehovah, in the heavens Thy righteousness is like the mountains of God, and Thy judgments are like the great deep (Psalm 36:5,6). They ask of Me the judgments of righteousness, they long for an approach unto God (Isaiah 58:2). So in other places. {Footnote 1} By "David" in the prophetic parts of the Word, the Lord is meant (n. 1888,9954). {Footnote 2} In the Word "Zion" means the church, and specifically the celestial church (n. 2362,9055).

In the Lord's spiritual kingdom there are various forms of government, differing in different societies, the variety being in accord with the functions performed by the societies; and the functions of these are in accord with the functions of all things in man to which they correspond. That these are various is well known, the heart having one function, the lungs another, the liver another, the pancreas and spleen another, and each sensory organ another. As in the body these organs perform various services, so there are various services pertaining to the societies in the Greatest Man, which is heaven for the societies there correspond to these organs. That there is a correspondence of all things of heaven with all things of man may be seen in its own chapter above (n. 87-102). But all these forms of government agree in this, that they look to the public good as their end, and in that good to the good of the individual. And this is so because everyone in the whole heaven is under the auspices of the Lord, who loves all, and from Divine love ordains that there shall be a common good, from which each individual shall receive his own good. Each one, moreover, receives good according as he loves the common good; for so far as he loves the common good he loves all and everyone; and as that love is love of the Lord he is to that extent loved by the Lord, and good comes to him.

{Footnote 1} Every man and every community, also one's country and the church and in the universal sense the kingdom of the Lord, is a neighbor, and to do good to these from love of good in accordance with their state is to love the neighbor; that is, the neighbor is the good of these, which is the common good that must be consulted (n. 6818-6824,8123). Civil good also, which is justice, is a neighbor (n. 2915,4730,8120-8123). Therefore charity towards the neighbor extends itself to all things and each thing of the life of man; and loving good and doing good from love of good and truth, and also doing what is just from a love of what is just in every function and in every work, is loving the neighbor (n. 2417,8121-8124).

From all this it can be seen what the governors there are, namely, that they are such as are preeminent in love and wisdom, and therefore desire the good of all, and from wisdom know how to provide for the realization of that good. Such governors do not domineer or dictate, but they minister and serve (to serve meaning to do good to others from a love of the good, and to minister meaning to see to it that the good is done); nor do they make themselves greater than others, but less, for they put the good of society and of the neighbor in the first place, and put their own good last; and whatever is in the first place is greater and what is last is less. Nevertheless, the rulers have honor and glory; they dwell in the midst of the society, in higher position than the rest, and also in magnificent palaces; and this glory and honor they accept not for the sake of themselves but for the sake of obedience; for all there know that they have this honor and glory from the Lord, and on that account should be obeyed. This is what is meant by the Lord's words to His disciples: Whosoever would become great among you let him be your minister; and whosoever would be first among you let him be your servant; as the Son of man came not to be ministered unto but to minister (Matt. 20:27,28). He that is greatest among you let him be as the least, and he that is chief as he that doth minister (Luke 22:26).

Also in each house there is a like government in a lesser form. In every house there is a master and there are servants; the master loves the servants and the servants love the master, consequently they serve each other from love. The master teaches how they ought to live, and tells what is to be done; the servants obey and perform their duties. To perform use is the delight of everyone's life. This shows that the Lord's kingdom is a kingdom of uses.

Also in the hells there are governments, for without governments they could not be kept in restraint; but the governments there are opposite to the governments in the heavens; they are governments of the love of self. Everyone there wishes to dictate to others and to be over others. They hate those that do not favor them, and make them objects of their vengeance and fury, for such is the nature of the love of self. Therefore the more malignant are set over them as governors, and these they obey from fear. But of this below, where the hells are treated of. {Footnote 1} There are two kinds of rule, one from love towards the neighbor the other from love of self (n. 10814). From the rule that is from love towards the neighbor flow all goods and all happinesses (n. 10160,10814). In heaven no one desires to rule from the love of self, but all desire to minister, which means to rule from love to the neighbor; this is the source of their great power (n. 5732). From rule from the love of self all evils flow in (n. 10038). When the loves of self and the world had begun to prevail men were compelled to subject themselves to governments as a means of security (n. 7364,10160,10814).

XXV. DIVINE WORSHIP IN HEAVEN. Divine worship in the heavens is not unlike in externals Divine worship on the earth, but in internals it is different. In the heavens, as on the earth, there are doctrines, preachings, and church edifices. In essentials the doctrines there are everywhere the same; but in the higher heavens they contain more interior wisdom than in the lower. The preachings are in harmony with the doctrines; and as they have houses and palaces (n. 183-190), so they have also church edifices, in which there is preaching. Such things exist in heaven, because the angels are being perfected continually in wisdom and love. For they possess, as men do, understanding and will; and both their understanding and their will are capable of being continually perfected, the understanding by means of truths of intelligence, and the will by means of the goods of love. {Footnote 1} The understanding is receptive of truth, and the will of good (n. 3623,6125,7503,9300,9930). As all things have relation to truth and good, so everything of man's life has relation to understanding and will (n. 803,10122). Angels are perfected to eternity (n. 4803,6648).

But essential Divine worship in the heavens does not consist in going to church and hearing preaching, but in a life of love, charity, and faith, in accordance with doctrine; preachings in churches serve solely as means of instruction in matters of life. I have talked with angels on this subject, and have told them that it is believed in the world that Divine worship consists solely in attending church, listening to the preaching, observing the sacrament of the Supper three or four times a year, and performing other acts of worship according to the requirements of the church; also devoting special times to prayers, and at such times, behaving devoutly. The angels said that these are outward acts that ought to be done, but are of no avail unless there is an internal from which they proceed, which is a life in accordance with the precepts that doctrine teaches.

That I might learn about their meeting in places of worship, I have been permitted at times to attend and to hear the preaching. The preacher stands in a pulpit at the east. Those who are in the light of wisdom more than others sit in front of him; those who are in less light sit to the right and left of these. There is a circular arrangement of the seats, so that all are in the preacher's view, no one so sitting at either side as to be out of his view. At the entrance, which is at the east of the building and on the left of the pulpit, those stand who are being initiated. No one is permitted to stand behind the pulpit; when there is any one there the preacher becomes confused. It is the same if any one in the congregation dissents; and for this reason the dissenter must needs turn away his face. The wisdom of the preachings is such as to be above all comparison with the preachings of this world, for those in the heavens are in interior light. The church edifices in the spiritual kingdom are apparently built of stone, and those in the celestial kingdom of wood; because stone corresponds to truth, and those who are in the spiritual kingdom are in truth, while wood corresponds to good, and those in the celestial kingdom are in good. In that kingdom the sacred edifices are not called churches but houses of God. In that kingdom they are without magnificence; but in the spiritual kingdom they are more or less magnificent. {Footnote 1} "Stone" signifies truth (n. 114,643,1298,3720,6426,8609,10376). "Wood" signifies good (n. 643,3720,8354). For this reason the most ancient people, who were in celestial good, had sacred buildings of wood (n. 3720).

I have also talked with one of the preachers about the holy state in which those are who listen to the preaching in the churches. He said that everyone is pious, devout, and holy in harmony with his interiors, which pertain to love and faith, for holiness itself is in love and faith, because the Divine of the Lord is in them. He also said that he did not know what outward holiness is apart from love and faith; and when he thought about it he said that perhaps it is something counterfeiting holiness in outward appearance, either conventional or hypocritical; and that such holiness is kindled and sustained by spurious fire from the love of self and the world.

All the preachers are from the Lord's spiritual kingdom; none are from the celestial kingdom. They are from the spiritual kingdom because the angels there are in truths from good, and all preaching must be from truths. There are no preachers from the celestial kingdom because those who are there are in the good of love, and they see and perceive truths from good, but do not talk about them. But although the angels in the celestial kingdom perceive and see truths there are preachings there, since by means of preachings they are enlightened in the truths that they already know, and are perfected by many truths that they did not know before. As soon as they hear truths they acknowledge them and thus perceive them; and the truths they perceive they love, and by living in accordance with them they make them to be of their life, declaring that living in accordance with truths is loving the Lord. {Footnote 1} Loving the Lord and the neighbor is living in accordance with the Lord's commandments (n. 10143,10153,10310,10578,10645,10683).

All preachers are appointed by the Lord, and have therefrom a gift for preaching. No others are permitted to preach in the churches. They are not called priests, but preachers. They are not called priests because the celestial kingdom is the priesthood of heaven; for priesthood signifies the good of love to the Lord, and those in the celestial kingdom are in that good; while the spiritual kingdom is the kingship of heaven, for kingship signifies truth from good, and those in the spiritual kingdom are in that truth (see above, n. 24). {Footnote 1} Priests represented the Lord in respect to the Divine good, kings in respect to Divine truth (n. 2015,6148). Therefore, in the Word a "priest" signifies those who are in the good of love to the Lord, and the priesthood signifies that good (n. 9806,9809). A "king" in the Word signifies those who are in Divine truth, and therefrom kingship signifies truth from good (n. 1672,2015,2069,4575,4581,4966,5044).

The doctrines with which their preachings are in accord all look to life as their end, and none look to faith separate from the life. The doctrine of the inmost heaven is more full of wisdom than the doctrine of the middle heaven, and this more full of intelligence than the doctrine of the outmost heaven; for in each heaven the doctrines are adapted to the perceptions of the angels. The essential of all doctrines is acknowledging the Divine Human of the Lord.

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

But so great is the power of angels in the spiritual world that if I should make known all that I have witnessed in regard to it it would exceed belief. Any obstruction there that ought to be removed because it is contrary to Divine order the angels cast down or overthrow merely by an effort of the will and a look. Thus I have seen mountains that were occupied by the evil cast down and overthrown, and sometimes shaken from end to end as in earthquakes; also rocks cleft asunder to their bottoms, and the evil who were upon them swallowed up. I have seen also hundreds of thousands of evil spirits dispersed by angels and cast down into hell. Numbers are of no avail against them; neither are devices, cunning, or combinations; for they see through them all, and disperse them in a moment. (But more may be seen on this subject in the account of The Destruction of Babylon.) Such power do angels have in the spiritual world. It is evident from the Word that they have like power in the natural world also when it is permitted; for instance, that they have given to destruction entire armies; and that they brought on a pestilence from which seventy thousand men died. Of this angel it is said: The angel stretched out his hand against Jerusalem to destroy it but Jehovah repented Him of the evil, and said to the angel that destroyed the people, It is enough, now stay thy hand. And David saw the angel that smote the people (2 Samuel 24:16,17); besides other passages. Because the angels have such power they are called powers; as in David: Bless Jehovah, ye angels, mighty in power (Psalm 103:20).

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

It is the Divine truth that goes forth from the Lord that has all power in the heavens, for the Lord in heaven is Divine truth united to Divine good (see n. 126-140). To the extent that angels are receptions of this truth they are powers. Moreover each one is his own truth and his own good because each one is such as his understanding and will are. The understanding pertains to truth because everything of it is from truths, and the will pertains to good because everything of it is from goods; for whatever any one understands he calls truth, and whatever he wills he calls good. From this it is that everyone is his own truth and his own good. Therefore so far as an angel is truth from the Divine and good from the Divine he is a power, because to that extent the Lord is in him. And as no one's good and truth are wholly like or the same as another's, since in heaven, as in the world, there is endless variety (n. 20), so the power of one angel is not like the power of another. Those who constitute the arms in the Greatest Man, or heaven, have the greatest power because such are more in truths than others, and into their truths good flows from the entire heaven. Moreover, the power of the whole man passes into the arms, and by means of these the whole body exercises its powers.

It is for this reason that in the Word "arms" and "hand" signify powers. Sometimes on this account a naked arm is seen in heaven so powerful as to be able to break in pieces everything in its way, even though it were a great rock on the earth. Once it was moved towards me, and I perceived that it was able to crush my bones to atoms. {Footnote 1} Angels are called powers and are powers from their reception of Divine truth from the Lord (n. 9639). Angels are recipients of Divine truth from the Lord and on this account are sometimes called "gods" in the Word (n. 4295,4402,7268,7873,8192,8301,9160). {Footnote 2} A man or an angel is his own good and his own truth, thus his own love and his own faith (n. 10298,10367). He is his own understanding and his own will, for everything of life is there from; the life of good is from the will, and the life of truth is from the understanding (n. 10076,10177,10264,10284). {Footnote 3} The correspondence of the hands, arms, and shoulders, with the Greatest man or heaven (n. 4931-4937). In the Word, "arms" and hands signify power (n. 878,3091,4932,4933,6947,10019).

It has been shown above (n. 137) that the Divine truth that goes forth from the Lord has all power, and that angels have power to the extent that they are receptions of Divine truth from the Lord. But angels are so far receptions of Divine truth as they are receptions of Divine good, for truths have all their power from good, and none apart from good. So, too, good has all its power through truths, and none apart from truths. Power springs from the conjunction of these two. The same is true of faith and love; for it is the same whether you say truth or faith, since everything of faith is truth; also it is the same whether you say good or love, since everything of love is good. The great power that angels have by means of truths from good is shown also from this, that when an evil spirit is merely looked at by the angels he falls into a swoon, and does not appear like a man, and this until the angel turns away his eyes. Such an effect is produced by the look of the eyes of angels, because the sight of angels is from the light of heaven, and the light of heaven is Divine truth (see above, n. 126-132). Moreover, the eyes correspond to truths from good. {Footnote 1} All power in heaven is the power of truth from good, thus of faith from loves (n. 3091,3563,6423,8304,9643,10019,10182). All power is from the Lord, because from Him is every truth of faith and every good of love (n. 9327,9410). This power is meant by the keys given to Peter (n. 6344). It is Divine truth going forth from the Lord that has all power (n. 6948,8200). This power of the lord is what is meant by "sitting at the right hand of Jehovah" (n. 3387,4592,4933,7518,7673,8281,9133). The right had means power (n. 10019). {Footnote 2} The eyes correspond to truths from good (n. 4403-4421,4523-4534,6923).

As truths from good have all power, so falsities from evil have no power at all; and as all in hell are in falsities from evil they have no power against truth and good. But what power they have among themselves, and what power evil spirits have before they are cast into hell, will be told hereafter. {Footnote 1} Falsity from evil has no power, because truth from food has all power (n. 6784,10481).

XXVII. THE SPEECH OF ANGELS. Angels talk with each other just as men do in the world, and on various subjects, as on domestic matters, and on matters of the civil state, and of moral, and spiritual life. And there is no difference except that their talk is more intelligent than that of men, because it is from more interior thought. I have been permitted to associate with them frequently, and to talk with them as friend with friend, and sometimes as stranger with stranger; and as I was then in a state like theirs I knew no otherwise than that I was talking with men on the earth.

Angelic speech, like human speech, is distinguished into words; it is also audibly uttered and heard; for angels, like men, have mouth, tongue, and ears, and an atmosphere in which the sound of their speech is articulated, although it is a spiritual atmosphere adapted to angels, who are spiritual. In their atmosphere angels breathe and utter words by means of their breath, as men do In their atmosphere. {Footnote 1} In the heavens there is respiration, but it is of an interior kind (n. 3884,3885) from experience (n. 3884,3885,3891,3893). There are differing respirations there, varying in accordance with their states (n. 1119,3886,3887,3889,3892,3893). The evil are wholly unable to breathe in heaven, and they are suffocated if they go there (n. 3894).

In the entire heaven all have the same language, and they all understand one another, to whatever society, near or remote, they belong. Language there is not learned but is instinctive with everyone, for it flows from their very affection and thought, the tones of their speech corresponding to their affections, and the vocal articulations which are words corresponding to the ideas of thought that spring from the affections; and because of this correspondence the speech itself is spiritual, for it is affection sounding and thought speaking. Any one who gives any thought to it can see that all thought is from affection which pertains to love, and that the ideas of thought are the various forms into which the general affection is distributed; for no thought or idea is possible apart from affection-the soul and life of thought is from affection. This enables angels to know, merely from another's speech, what he is-from the tone what his affection is, and from the vocal articulations or words what his mind is. The wiser angels know what the ruling affection is from a single series of words, for that affection is what they chiefly attend to. It is known that each individual has a variety of affections, one affection when in joy, another when in grief, another when in sympathy and compassion, another when in sincerity and truth, another when in love and charity, another when in zeal or in anger, another when in simulation and deceit, another when in quest of honor and glory, and so on.

But the ruling affection or love is in all of these; and for this reason the wiser angels, because they perceive that love, know from the speech the whole state of another. This it has been granted me to know from much experience. I have heard angels disclosing the character of another's life merely from hearing him speak. They also said that from any ideas of another's thought they could know all things of his life, because from those ideas they know his ruling love, in which are all things in their order. They know also that man's book of life is nothing else.

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

As the speech of angels corresponds to their affection, and their affection belongs to their love, and as the love of heaven is love to the Lord and love towards the neighbor (see above, n. 13-19), it is evident how choice and delightful their talk must be, affecting not the ears only but also the interiors of the mind of those who listen to it. There was a certain hard-hearted spirit with whom an angel spoke. At length he was so affected by what was said that he shed tears, saying that he had never wept before, but he could not refrain, for it was love speaking.

The speech of angels is likewise full of wisdom because it proceeds from their interior thoughts, and their interior thought is wisdom, as their interior affection is love, and in their speech their love and wisdom unite. For this reason their speech is so full of wisdom that they can express in a single word what man cannot express in a thousand words also the ideas of their thought include things that are beyond man's comprehension, and still more his power of expression. This is why the things that have been heard and seen in heaven are said to be ineffable, and such as ear hath never heard nor eye seen. That this is true I have also been permitted to learn by experience. At times I have entered into the state in which angels are, and in that state have talked with them, and I then understood everything. But when I was brought back into my former state, and thus into the natural thought proper to man, and wished to recall what I had heard I could not; for there were thousands of things unadapted to the ideas of natural thought, and therefore inexpressible except by variegations of heavenly light, and thus not at all by human words. Also the ideas of thought of the angels from which their words spring are modifications of the light of heaven, and the affections from which the tones of the words spring are variations of the heat of heaven, the light of heaven being Divine truth or wisdom, and the heat of heaven the Divine good or love (see above, n. 126-140); and the angels have their affection from the Divine love, and their thought from the Divine wisdom. {Footnote 1} The ideas of angels, from which they speak, are expressed by wonderful variegations of the light of heaven (n. 1646,3343,3993).

Because the speech of angels proceeds directly from their affection, and the ideas of their thought are the various forms into which their general affection is distributed (see above, n. 236), angels can express in a moment what a man cannot express in half an hour; also they can set forth in a few words what has been expressed in writing on many pages; and this, too, has been proved to me by much experience. Thus the angels' ideas of thought and the words of their speech make one, like effecting cause and effect; for what is in the ideas of thought as cause is presented in the words as effect, and this is why every word comprehends in itself so many things. Also all the particulars of angelic thought, and thus of angelic speech, appear when presented to view like a thin wave or circumfluent atmosphere, in which are innumerable things in their order derived from angelic wisdom, and these enter another's thought and affect him. The ideas of thought of everyone, both angel and man, are presented to view in the light of heaven, whenever the Lord pleases. {Footnote 1} Angels can express by their speech in a moment more than a man can express by his in half an hour; and they can also express things that do not fall into the expressions of human speech (n. 1641-1643,1645,4609,7089). {Footnote 2} The innumerable things contained in one idea of thought (n.

1008,1869,4946,6613-6618). The ideas of man's thought are opened in the other life, and what they are is presented to view to the life (n. 1869,3310,5510). What their appearance is (n. 6601,8885). The ideas of angels of the inmost heaven present an appearance of flamy light (n. 6615). The ideas of angels of the outmost heaven present an appearance of thin white clouds (n. 6614). An angelic idea seen, from which there was a radiation towards the Lord (n. 6620). Ideas of thought extend themselves widely into the societies of angels round about (n. 6598-6613).

The speech of angels of the Lord's celestial kingdom resembles the speech of the angels of His spiritual kingdom, but it is from more interior thought. Celestial angels are in good of love to the Lord, and therefore speak from wisdom; while spiritual angels are in the good of charity towards the neighbor, which in its essence is truth (n. 215), and therefore speak from intelligence, for wisdom is from good, and intelligence is from truth. For this reason the speech of celestial angels is like a gentle stream, soft, and as it were continuous; but the speech of spiritual angels is slightly vibratory and divided. The speech of celestial angels has much of the tones of the vowels u and o; while the speech of spiritual angels has much of the tones of e and i; for the vowels stand for tone, and in the tone there is affection, the tone of the speech of angels corresponding to their affection, as has been said above (n. 236); while the vocal articulations, which are words, correspond to the ideas of thought which spring from affection. As the vowels are not essential to a language, but serve by means of tones to elevate the words to the various affections according to each one's state, so in the Hebrew tongue the vowels are not expressed, and are also variously pronounced. From this a man's quality in respect to his affection and love is known to the angels.

Also in the speech of celestial angels there are no hard consonants, and it rarely passes from one consonant to another without the interposition of a word beginning with a vowel. This is why in the Word the particle "and" is so often interposed, as can be seen by those who read the Word in the Hebrew, in which this particle is soft, beginning and ending with a vowel sound. Again, in the Word, in Hebrew, it can in some measure be seen from the words used whether they belong to the celestial class or the spiritual class, that is, whether they involve good or truth. Those involving good partake largely of the sounds of u and o, and also somewhat of a, while those involving truth partake of the sounds of e and i. Because it is especially in tones that affections express themselves, so in human speech, when great subjects are discussed, such as heaven [caelum] and God [Deus], those words are preferred that contain the vowels u and o; and musical tones, whenever such themes are to be expressed, rise to the same fullness; but not when less exalted themes are rendered. By such means musical art is able to express affections of various kinds. {Footnote 1} [As these vowels are pronounced in European language. - Tr.]

In angelic speech there is a kind of symphony that cannot be described; which comes from the pouring forth and diffusion of the thoughts and affections from which speech flows, in accordance with the form of heaven, and all affiliation and all communication in heaven is in accordance with that form. That angels are affiliated in accordance with the form of heaven, and that their thoughts and affections flow in accordance with it may be seen above (n. 200-212). {Footnote 1} In angelic speech there is a symphony with harmonious cadence (n. 1648,1649,7191).