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Last Judgment Posthumous, by Emanuel Swedenborg, [1762], tr. by John Whitehead [1914], at sacred-texts.com

Last Judgment Posthumous

But all who have thought with themselves that evil must not be done because it is sin, and is against Divine laws, and who thus, so far as they could, have abstained from evils, all these have received something of conscience, and, in the things which were of their faith, although they were spurious, there was much life; and they were saved.

[152. The cleansing of the middle where the Reformed were, lasted a long time; and those who were in the church without the church in themselves, or without doctrine and religion in themselves, were, by turns, cast into the gulfs surrounding the middle, and many of them into deserts. These cleansings lasted for a long time after the judgment.

[153] I once saw many spirits, sitting around a table in a certain house, who looked like rich merchants; and still more spirits were approaching so that there were quite a number of them. In face they appeared as though upright, and they were clothed as though they were angelic spirits. But I saw that they were all cast into desert places, and into woods, thus outside the societies of the upright. The reason was stated, namely, because, in the world, they had lived, in external form like Christians and had acted well, but this solely for the purpose of acquiring a reputation for sincerity and honesty in order to make gain therefrom; and that they had not done the least thing for the sake of God or the neighbor, but all for the sake of themselves; and that, therefore, they had no communication with heaven. Hence it is that they were cast out thither, where they roam about amongst robbers, and themselves commit robbery. For when external bonds are taken away from such spirits they become robbers. They were robbers even in the world, were it not that externals, which are fears for the loss of fame and hence of gain, held them in bonds.

[154] In the western quarter was seen a multitude whose speech sounded sincere, so that from their speech they might be thought to be, as it were, sincerities. By their speech and reasonings concerning sincerity they could induce the simple to believe that they were of such a character. But still it was found out that, within, they were like wolves, because without religion and hence without conscience. I have heard them consulting together as to how the simple might be deceived and their goods stolen away from them; some were consulting to do this, in order that they might thus obtain dominion. And then they assailed them from behind and inspired evils into them, for in this way they are able to subjugate. But their doings were seen in heaven and they were cast into a hell about the western tract of the middle region; 154-1 for they were insincerities and also wickednesses - devisers of arts with the end of gain and dominion.

[155] Afterwards those of the Reformed were explored, (1) as to what idea of God they had. (2) Who had led merely a life of piety. (3) Who had frequented temples and made themselves guilty of all sins, but had not explored themselves. (4) Who believed that they had led a Christian life, in that they had lived well morally because of the civil laws. (5) Who had been hypocrites.

[156] They were explored as to what idea they had concerning God. It was found that they had thought only of God the Father, and of the Lord as like themselves; this is their belief, that the Father has compassion for the Son's sake. And they had then thought nothing concerning the Divine of the Lord. Thus, when they thought of one God they had not at the same time thought of the Lord; when yet the Father cannot be approached, since no one seeth Him but the Son alone; and that the Lord is the Way, thus that the Father is to be approached by Him; and that faith must be a faith in Him, and not in the Father. Hence they could have no determinate idea of God except as of wind, or ether, or as of nature in its leasts; and there is no Divine idea of the Lord when He is thought of as a common man. The angels complained that they were disturbed by their idea, which was communicated to them; and very many of these spirits were brought down into the quarters round about. And the places to which they came then appeared gloomy; for the true idea of God makes clearness itself. Some of them were brought into places underneath according to their life; some in order that they might be further informed. And then only those who have lived well receive a Divine idea concerning the Lord. I saw that those succeeded to their place who had been kept concealed by the Lord lest they be hurt by the contagion; these are meant in Revelation 20 by those who were slain and were delivered out of the sepulchers.

[157] Afterwards I saw those who had led a life merely of piety, and in idleness, led away from the others. They had been continually in prayers, and not at all in truths, merely knowing that salvation is from mercy, and that sins are remitted, but knowing nothing as to what sin is. They had despised others in comparison with themselves, and had also condemned them on account of cares of the world. Most of them had placed merit in prayers. Of these also the angels made complaint, especially because they induce sadness upon them. They dwelt at the side, 157-1 wherefore they were driven away to their own places; there they retain their worship, but they are driven to work. They were brought down into the northern plain because they were in ignorance of such things as lead to heaven.

[158] Hypocrites who have spoken well concerning God, the neighbor and the country, but in themselves have thought the contrary, were explored and cast into hell. They wished to speak well concerning the Lord's kingdom and concerning heaven, for this is then the country, but their interior thought was explored, which was for themselves alone, and against the rule of the country; wherefore, when they were let into their interiors they perpetrated criminal things. They were cast into hells, being first deprived of all that they had drawn from the Word and from doctrines by which they had deluded others.

[159] Preachers who know something of the doctrine of their church, and, after they have been instructed in the schools, and have come into their functions, no longer care for it, nor for the Word, except that they may preach and be elevated to higher offices or may gain wealth; and thus who live in ease and are merely worldly and not Christians, these are sent into a hell in the northern quarter towards the west, far from the middle, where a dense fog is seen; and they then become stupid. 159-1

[160] All are separated according to their life, thus according to their affections, not according to their external life, but according to their internal, for this is the life of the thought from will or affection, and no one has internal life except from religion; external life is from morality and the state, and according to its laws; wherefore moral life, unless it draw its quality from spiritual life, and thereby change its appearance, is not spiritual life with any man; consequently there is no conjunction with heaven, and they who are not conjoined with heaven are conjoined with hell; and in such case, although, in the world, they have not done evil, yet, after their departure from the world, they do evil from delight; thus their state is changed.

[161] Concerning the Dragonists. Who are meant by the dragon, may be deduced from what has been said in the [Explanation] of the Apocalypse; also that by the tail of the dragon is meant faith separate from charity, which drew down the stars from heaven, that is, the knowledges of truth and good.

[162] The dragonists were separated; many of them, when in the world, had been priests, who had confirmed themselves in faith separate from charity. They were explored in various ways, as, by the inspection, in light, of the back of the head. With those who were merely natural and hence infernal, the back of the head is filthy, hollowed out, and altogether bony. They are led down to places where they are deprived of the exteriors which have been induced on their faces by art, and the face is regarded according to the affections and the interior thoughts thence. What was human in their face is then taken away and something diabolical succeeds in its place. They are also explored by being turned to the east, and thus to the Lord; and then from the east there flows in a spiritual affection concerning the Lord. And then they instantly turn themselves back again to the west, like a spring, which recoils when it has been twisted backwards. In this way, also, angels explore newcomers to their heavenly societies.

[163] There are also some who desire to hear truths; they believe they are saved if only they know them. But when they hear that truths are for the sake of life, and that so far as truths of life become actual, so far truths of faith also live, they then depart, feeling the utmost disgust for life, but not so for the truths which are of faith, because these they can talk about. 163-1 The truths of faith which do not live unless truths of life become actually such, may be enumerated; and it may be mentioned which are truths of faith, and which truths of life. 163-2

[164] Everyone can see that charity consists in not stealing from anyone, either by artifice or openly; that charity consists in being wholly unwilling to commit adultery with the wife of another; that charity consists in not doing injury to the neighbor in hatred and revenge; that charity consists in not reviling another, and so forth. He who abhors these things as sins, has charity, for he loves the neighbor.

[165] Afterwards I saw an immense number, both sent forth from the heavens and rising up from below, and also of those who had been left, who were allotted their places, mansions and habitations; in the east, those in the clear good of love and of charity; at the west, those in the obscure good of love and of charity; at the south, those in truths from good in clearness; and at the north, those in truths from obscure good; all acknowledging the Lord as the God of heaven and earth.

[166] Many in the Christian world were also cast down who had an understanding of truth but not a will of good. In the beginning such spirits are accepted among the upright because they can speak about many things, even truths; moreover in the beginning, the understanding with them is enlightened but the will is laid to sleep. Such spirits were collected together on the mountains in the western quarter. They league themselves with the upright who are in the ultimate heaven, who do not inquire as to things of the will, but believe that those who speak intelligently are also good. But I saw such spirits, that they were altogether devoid of charity; and they secretly consociate with the evil and, first by reasonings and afterwards by arts, they infest the upright, until they are conjoined and devoted to themselves; for in this way they prevail against others. Many such were in heavens which they had made for themselves; and they interposed themselves between the Lord and man in the world, and so obstructed the way that the Divine operation could not have its force. Very many of this character are in the pride of self-intelligence from the love of self, and in the delight of domineering. I once saw such spirits in a somewhat high mountain in the western quarter toward the north, and everywhere round about on the sides of the mountain; and they persuaded themselves and others that one is in heaven from mere intellectual light and not at the same time from heavenly heat; they are most dangerous. I saw them cast down from the mountain and from the sides of the mountain, and a gulf underneath opened itself and swallowed them up, 166-1 and they sank deep down and were let into darkness. For they then received falsities in place of truths, and turned themselves to things contrary. Such is the understanding which is led by an evil will. The evil who had conjoined themselves with them, because they no longer had the power of resistance, were cast down into their various hells, some into hells under the mountains, others into hells under the plains. 166-2

[167] Those who were in faith separate rose up in insurrection, exciting a rebellion well-nigh universal. Their dogma and their learned leaders rose up against those who acknowledged the Lord and a life of love from Him. They stirred up all, except those who were in the eastern quarter, these were guarded by the Lord, even to certain Mohammedans who were in the northern quarter. They sent forth companies of fifty to many places, in order that they might stir up those who were there; 167-1 and those who remained and directed were divided into companies of ten. Their purpose was to destroy all those who acknowledged the Lord alone, and works together with faith as being saving. Almost all of them were without religion, and hence without conscience. But when they set out to do this, and were in the endeavor to destroy others that were evil, a force flowed down from on high, or from heaven, by which they were cast down to the hells, to a number exceeding many thousands. They also conjoined themselves with Papists and with monks who in the world had proclaimed themselves Christs and had thought nothing of the Lord's Divinity. When the whole crew had been cast down, the leaders were taken; and they became black as devils, both within and without; and they became so monstrous that they would be scarcely recognized as men. For man is such as he is as to life; he who is black as to life, afterwards becomes black even from head to heel. It was found that they had not rebelled from zeal on account of the doctrine of faith alone, but from the delight of ruling and of doing evil for the sake thereof. This was the combat of Michael with the Dragon; for all such who have insinuated themselves into heaven are drawn forth thence and cast down. They are Michael who worship the Lord and [who make] works conjoined with faith saving; for since the one is not given without the other, therefore they save conjointly.

[168] The combat of the Dragon with Michael was afterwards as follows, for it lasted some days: A hand was seen stretched out over the heavens by the Lord. In the western quarter towards the west 168-1 there appeared as it were a great back raised above the middle towards heaven; angels in immense number were seen there. In that entrance were the dragonists; and they spoke with them concerning the Lord and concerning the goods of charity and thence of faith. All then turned towards them to hear what they would say. And the dragonists were forced into the thoughts concerning the Lord and concerning faith alone which they had in the world; and then most of them had no Divine idea of the Lord, nor any idea of charity and works. The angels answered them wisely on this matter, but in vain. They said, moreover, that all the angels in the heavens do not perceive the matter thus; but it was in vain. 168-2 And at last, after the combat, when the dragonists were only willing to give further response outside of the matter or the truth, but could not, they were adjudged to be cast down from every place where such spirits were. But when they said they would resist, the Lord was seen descending from the sun in a bright cloud, and He gave judgment that all who were found to be such should be separated and alienated. And then they were cast down successively and by turns according to the connection of the societies of heaven; towards the western quarter an immense number, and a thousand then appeared as one. The grievous collision of truth and falsity which pertained to temptation was felt within me. The whole western quarter was full of such spirits who had been cast down from the heavens; and then the earth was seen to open, and they were cast down and were covered over with a dense cloud. They were all such as would never have abstained from thinking and willing evils but only from doing them by reason of fear. This happened in 1757 on the 11th day of April. 168-3 From the southern quarter to the western the dragonists were seen in a curved line under the figure of a tail; at the south, there, were those who had been skilled in the degrees of justification and had confirmed these with themselves.

[169] The Lord's heaven was first inherited by such as had acknowledged Him and had lived well, who had had heaven in themselves; afterwards, succeeded those who wished merely to have heaven outside themselves. To these latter it was also granted to make heavens for themselves, which they called heaven when they saw the magnificent things, such as palaces, porticos, paradises, and many serviceable things. But, since their internals were not in correspondence, such things disappeared; and then by phantasies and the abuses of correspondences and by many arts, they provided for themselves things similar. This did not last long, however, for they placed everything in delicacies and in bodily pleasures, and thus they became wholly external such as they had been in the world; and then came the judgment, after which followed continual purifications of the societies from such spirits.

[170] Many of those who are in faith alone, because they have no conjunction with heaven but all conjunction with hell, are in the love of ruling. They are explored in the following way: From the societies of heaven they look down to the places beneath; and where they see spirits, whether many or few, walking about there, they rule their thoughts, infest them in various ways, and by phantasies cause many things to appear to them to which they are led; their joy is to precipitate them into hells. They are of such a character that they do not want to be led but to lead; this is their delight; wherefore they cannot be led by the Lord, for the Lord leads through the affection of use, and this is not their affection. With them use is to domineer, and, therefore, they successively deny the Lord, and rely upon arts, which are many, by which they have dominion. They put their trust in their own prudence, and ascribe nothing to the Divine Providence and when the reins are loosened, they rush finally into such a state that they think there is no God. And yet inseated in them is the purpose of domineering over heaven and to be there in place of God. This is inseated in the love of ruling for the sake of self. I once saw that a certain spirit in a small society was permitted to set in order those who were there. He set them in order as a spider sets its webs, placing himself in the middle and making paths in every direction, with the command that all should look to him; but that society was swallowed up by the hells which were below. All who are of such a character wish to be in the heavens; and they climb up into high places, where they believe that the exercising of dominion is the delight of life, but use is this; but when they have been explored they are cast down. They are wanderers; they direct their course from one society to another, often seeking to obtain office.

[171] They are distinguished according to their ideas of the Divine, as (1) They who have an idea concerning the union with the Father. (2) They who have an idea solely of the Lord's Human and nothing of the Divine, although they had known of it. (3) They who have acknowledged three Persons and have not made them one God by essence; these are specially distinguished. (4) They who have an idea solely of the Father; these are without a God. (5) They who have not believed in the Lord from eternity. 171-1

[172] All those are preserved who in the world had acknowledged the Divine of the Lord and had shunned evils as sins, especially those who had acknowledged the Divine Human, and had approached Him. But the rest who had thought of the Lord as of a common man, are cast back among the Socinians and Arians who, at first, are under the heavens nearest above the hells, and afterwards are in the hells.

[173] They who were in faith alone persecuted me. They brought persecution upon me 173-1 by bringing me into a state like that in which they themselves were by means of a like respiration and a like pulse; thus also into like thought and affection. And, in respect to God and salvation, I was in an obscure cloudiness as though immersed in water; and it was perceived that I had no communication 173-2 with heaven; and it was said that they have a similar communication.

[174] Many of those who are in faith alone and had committed nothing of truth and good to life, for the reason that they had rejected all moral life from a spiritual origin, saying that it effects nothing, and that evils do not condemn, and that the Lord had fulfilled the Law for them, and had taken away damnation, and that of themselves they cannot do good still less fulfill the Law, many of these become rebels and put forth various scandals against the Lord, as is the case with all who have not lived their religion, even if in the world they had not thought wickedly concerning the Lord. They were explored and it was found that they had committed nothing of truth and good to life, and that they merely knew something from the Word which was like any other scientific matter in which there is nothing vital. And they then appeared without clothing, for clothing signifies the truths of life; and then they understand nothing at all, even as to what was right and just. It was said to them that they had lived without religion, and they were cast into the southern gulf, and were thus carried away.

[175] Some of this character were let out of hells in order that they might be transferred to another hell. And it was then permitted them to act according to their will. Then they at once desired to force their way up to higher places by means of phantasies, and they were in the endeavor to do evil. It was recalled to their memory that, in hell, they had said to each other, that if it were allowed them to go out, they would be just as wise as others. Certain ones then spoke with them, saying something of intelligence in which was the light of truth; and when they heard them they were seized with such anguish that they fled away. This was done several times in order that it might be confirmed that such spirits, even when the state is changed, do not sustain the light of truth, thus of intelligence. They said that they were doing them harm, but answer was made that with each other they said otherwise. Hence it was made clear that they who are in hell can never live in the light of heaven, thus in heaven; and least of all in the heat of heaven, which is love.

[176] After the judgment, all societies were disposed according to nations, in an admirable order. The order was according to affections in the heavens, and according to cupidities in the hells. They are then straightway purified by means of communications with the evil, and thence as it were by a fermentation; and then the alien are cast down like things heterogeneous. Sometimes the purification is effected by the society becoming like one man; they who are in the man remain, they who are outside the man are rejected. After the judgment, it is not permitted to thus ascend into heaven and be cast down thence, but each one is determined in such direction that he may go the way that leads to his society.

[177] Afterwards societies were formed most distinctly according to all the genera and species of the affections of good and of truth; and also corresponding infernal societies. All spirits, after they have been vastated, are now led along by designated ways tending to the interior societies which correspond and are analogous to their life; nor are they allowed as before to turn aside in any other direction, or to stay in other places, still less to form for themselves societies and as it were heavens, according to life in externals. It is perhaps believed in the world, that man is saved and comes into heavenly societies according to his thoughts which are of the understanding of truth; but no one is saved according to these, but according to affections and thoughts thence, thus according to the good of the will and thence the truth of the understanding. For man is man from his will and his understanding thence, and not from the truth of the understanding separate from the good of the will; the understanding merely teaches how man must will and act. Many are led along the designated ways with difficulty, for they wish to go to the sides where they are sensible of the presence of the good both below and above, to whom they are eager to do evil; for all ways are such as are the societies above and below them.

[178] The arranging of the Reformed after the judgment lasted a long time, for the reason that the Word is with them and the Lord is known, and they are therefore in the middle; and the greatest light is there, which passes from that middle to the peripheries where are also the Gentiles. On this account the arranging of the Reformed lasted a long time.

[179] All those are retained in the heavens who have had the delight of some use, or of some function for the sake of use, whether it be the delight of business from sincerity, or of some study, provided only there be the delight of use and the acknowledgment of God. These can be held in order by the Lord, because the Lord inflows into uses. But they who have led a life of idleness, merely in social companies, or in offices solely for their own glory, cannot be ruled by the Lord; and because they are not members of the society, considered as a man, they are rejected. There is an application to the function of the blood.

[180] HE-GOATS; THEY ARE THOSE WHO ARE IN FAITH SEPARATE FROM CHARITY. Speech was held with some in regard to the he-goat mentioned in Daniel and to its combat with the ram; and also in regard to the judgment on the goats and sheep mentioned in Matthew. And beneath me there then appeared a he-goat with great horns which was seen to infest the sheep and to treat them badly with its horns, and also to toss them hither and thither. And inquiry was made as to what this was, and it was said that this was the appearance of those who are in faith separate from charity, and of their combat with those who have been in the life of charity. And it was said that before their own eyes they do not look like this but like men sharply disputing with each other; and that he who seemed like a he-goats, was one who was in faith separate, while they who seemed like sheep were those who were in the life of charity. For sometimes, and especially at a distance, spirits appear according to their affections, inclinations, and their principles therefrom. For example, when anyone is thinking from the understanding, he appears as though sitting on a horse, and some appear in other ways. Hence it was made evident that by the horned he-goat in Daniel, and by the he-goats in Matthew, none others are meant. It is supposed that all the evil are meant by the he-goats, but no others of them are meant than those who have lived wickedly and have nevertheless confessed faith alone. [Marginal Note:] [182] After the Last Judgment was accomplished many were seen who had been scattered among others at the back in the west; at a distance they appeared like he-goats, and some like dragons; who because they wished to seduce the upright were removed thence and driven into deserts where there was scarcely a shrub.

[181] In like manner afterwards, those who were in faith separate, appeared as he-goats, and those who were in the life of charity as sheep, and their argumentations and wranglings, as combats.

[183]. THE DRAGON. By "the dragon" (Revelation 12), and by his "two beasts" (Chap. 13), no others are meant than those who are in faith separated from charity both in doctrine and in life, by "the dragon," all those who have confirmed themselves in that faith, and by the beast from the sea, they who have confirmed those principles by means of reasonings from the natural man, and by "the beast from the earth," who is afterwards meant by "the false prophet," are meant confirmations from the Word in favor of that faith. That such are meant by "the dragon and his two beasts," may be clearly seen from each particular there written about them, understood in the spiritual sense; which can be seen to the life if the things written on Revelation should be given to the public, for they are all confirmed from heaven; also that by "the tail of the dragon," is meant the confirmation of that faith by means of the degrees of justification which are treated of in [Spiritual Experiences, n. 6014].

[184] The Apocalypse treats of the two religious systems in the Christian world, that with the Reformed and that with the Papists, for the whole of Christianity is from these two, since they are the ruling systems. The religious system with the Reformed is a system of faith alone, which has devastated the church; and that with the Papists deals with the Lord's vicarious authority over the church, thus over the souls of men, and also over heaven, that resides with the popes and the primates and subordinate officials of the church. It is these two ruling systems of religion which [have been rejected] by the Last Judgment, concerning which we will treat later.

[185] That they who are in faith separate are meant by "the dragon and his beasts." [186] That by "the dragon" are meant those who are in faith separate was made evident from the following circumstances: It is related that "the dragon stood by the woman about to bring forth, that he might devour her [offspring];" and that, by "the son, which the woman was about to bring forth," is meant the doctrine concerning the Lord and concerning the life of charity, was made evident from this, that when that doctrine was being written many of those who are in faith alone were present, and in such fury, that I could scarcely have written had I not been guarded by the Lord by means of angels; and it appeared as though they wished to rend it and tear it to pieces. By "the woman" there, is meant the New Church which is the New Jerusalem, and by her son, the doctrine concerning the Lord and concerning the life of charity; and by "the dragon," are meant those who are in faith separate, because such then was their nature, and because they were about to do what is described afterwards, by persecuting the woman, and casting forth water like a flood, that he might swallow her up; by "water like a flood," falsities are signified.

[187] There was a certain preacher who was in faith alone; he appeared to others altogether like a dragon, and he also seemed to hover around a woman about to bring forth, eager to devour her child; and yet, seen near at hand, he was standing near those who defended the life of charity and the Lord. He was a preacher at The Hague.

[188] Of those who are in faith separate there are some who correspond to the head of the dragon, some who correspond to his body, and some who correspond to his tail. The latter are they who are in the conceit of those principles, for the tail is the continuation of the spinal cord, and this again of the brain. There are some who correspond to the poison.

[189] Concerning the back and hinder part seen like the tail of a dragon, see above [n. 134-179]. [On the Reformed], towards the end of the chapter.

[190] Moreover at the left was seen a hillside upon which ascended many of those who were in faith alone; and on the summit there, they have some bearded old man who had been bearded in the world, and sometimes of lowly condition. This man persuades them that he is God the Father. It is a rock and rocky places are around about it. And when they do not wish to be seen they betake themselves behind the mountain. These are they who have laid snares for all who do not believe like themselves, believing that this is allowable. The life of charity they make of no account. By their interiors they make one with the hells. They who appeared round about the bottom of the mountain were seen like an immense dragon stretching itself towards the places below; and its tail was seen elevated and extended from the mountain to the lowest parts thereof.

[191] FAITH ALONE. The interior sphere of spirits was perceived to be completely filled with affections, which are ends, of becoming great, of growing rich and of being wise for the sake of glory, and little, if at all, on account of the common good.

[192] When, from the Lord, I was in the faith of the knowledges of truth it was found that evil spirits were powerless to refute them or even to reason about them as when I was in the knowledges that the Lord rules the universe, that the Lord alone is life, and that the proprium of man is nothing but evil, and others of a like kind. Evil spirits hearing these, although they did not believe them yet could not contradict, for truth is averse to it, because the intellectual does not admit any thinking against it. From this it was made clear that those who are in the simple faith of truth resist evils. I also saw some, who were in truths, who passed through many hells and all the infernals retreated, nor could they approach, still less do any evil. But he who believes in the faith set forth in the church at this day, cannot do this; the infernals are in no way troubled at their approach, because truth from the Lord is not in that faith.

[193] Concerning certain spirits who have no spiritual life because they are in ignorance of truth; and that life is inspired into them by the Lord through angels. I once felt a somewhat intense cold from the soles of the feet up to the knee; it became evident that there were cold spirits [present]. It was told me that they were those who in the world had lived in absolute ignorance of God. After they had been elevated I heard them talking, and I could perceive scarcely anything vital in their speech. They spoke as though they were making inanimate statues speak, and I despaired of any life long remaining in them. They were like automatons or sounding sculptures. But presently I heard that they had been let into a species of activity appearing like a species of gyration. Angels were caring for them by infusing life into them, which they did with such solicitude and devotion, that it can scarcely be described, nor did they suffer themselves to be wearied. In the meantime they waved them, as is said in the Word of the things sacrificed, that they were waved by the Levites, the reason being, that they might receive spiritual life. When this had been done for some little time, they began to be vivified, and to be no longer of such a nature as before; thus they began to speak something in consociation, saying that they were in heaven. The work was continued by the Lord through angels during the whole night, and after this they became such as to be capable of being insinuated or inserted into some companies in which they were afterwards perfected. For they were receptive of life because they had nothing repugnant thereto, as have those who confirm themselves in falsities against truths. The manner in which life was successively insinuated into them was represented by colors, the first of life by a marble color increasing in whiteness, the second by a growing azure color in which was the white, and the third by patches of bright clouds rising up. Their quality was afterwards shown me by a blowing from them on my face, and also into the anterior region of the breast. It was somewhat cold but verging to heat. This was from the Lord alone by means of angels. They may be said to be resuscitated from no life into some life.

[194] There was one who held it as a principle that faith alone saves; it was said to him that faith is like science and knowledge which should be for the sake of use and good, and that otherwise it is nothing but a science; also that he is insane who believes that science alone saves, when yet all science and knowledge has good as an end.

[195] He who has fought against evils, and, from the Lord, has come into the love of good and truth, is in the knowledges of truth and good as it were from himself; he sees them in himself, and they are inscribed on his heart, as is said in Isaiah and Joel. The rational is then enlightened. But prior to this he does not know them, except from the memory alone, in which case he does not see them except externally, and if they are not seen internally they are dry and transitory. This is the life in truths; for all the things of truth are inscribed on the love, just as, with every animal, all things which are for use are inscribed on the affection, as in the case of bees, birds, and other animals; so also are they inscribed on man if he is in the genuine love of truth and good. It is from this that the angels have their wisdom.

[196] I was led through societies or mansions of heaven, and I spoke with many. And when I came to mansions of the third heaven, where are the celestial, I wished to speak with them about the knowledges which are called knowledges of faith and which in themselves are truths. I marveled that they did not wish to make any response to these things. They said that they see all things in themselves from the love in which they are, which was love to the Lord and mutual love, saying that the truths of their faith were inscribed on their life, and that therefore they see them from the light of truth which is from the Lord, and this because in good is contained all truth. They also said, What are knowledges except for the sake of uses? and uses are goods, and goods are of love. It was told me that they are of this nature because, in the world, they had applied all the truths they had heard to their life. All their love and all their faith consists in deeds.

[197] Those who are in faith alone believe in instantaneous salvation and pure mercy; and therefore they implore mercy alone and believe that they are instantly saved the moment they receive faith, even though it be in the last hour of death. They also believe that the remission of all sins consists in the wiping away of all evils. They have no comprehension of remission by means of repentance of life, but only of remission by means of faith arising from thinking such things as they call of their faith; thus they are ignorant of all the means of salvation. It was shown them that such things are a phantasy; and this phantasy was represented as being interiorly full of poisonous serpents. The nature of the phantasy was shown in a ludicrous manner, namely, that they think and also wish to void those serpents through their posteriors.

[198] When they think from their doctrine about faith alone, and are opposed by the statement, in The Epistle of James, that men should show their faith by works, there appears as it were a knife flying forth to slay those who perceive this to be the case. And from one side comes forth an idea of Luther, and from the other, whither the knife flies, an idea of James, although Luther and James themselves are not there. The reason is, because, Luther excluded the Epistle of James.

[199] Below, at the left, are those who from doctrine have confirmed themselves in regard to faith alone, but yet have lived a life of charity from the principle that faith produces the works of charity. These, because they have lived well, are accepted and have conjunction with heaven. Still it is not a direct conjunction, and this for the reason that they hold it as a principle that it is faith that produces the works of charity, when yet faith is of the thought, and thought produces nothing; it only teaches what should be done, and if a man does what it teaches, then it is not from any faith; for knowledges of truth do not become knowledges of faith until man has done them. It is like one who believes that the sight operates into the hands to enable a man to work, or into the feet to enable him to walk and not stumble, when yet the sight does not operate in this way, but it teaches and brings things to view. That this is an inversion was shown by it being given to a certain spirit to walk on a road and to then believe that it was the understanding that was leading him. He then went from the east to the west or from the south to the north, thus from truths to falsities, and into obscurity. But his state was changed [so that he believed] that the will or love was leading him; he then walked from the west to the east and from the north to the south, thus into good and into truth in light. It was told them that with those who have had this belief the state is successively inverted, and that then they begin to be regenerated and come into the angelic life.

[200] They who, from doctrine, are in the principle that faith alone saves, and yet have led a good life, constitute certain societies in which they are in the middle, while at the circumferences are those who are not of such a quality, and lastly those who are evil, so that they are surrounded by the evil. It was told them that they still dwell among the evil.

[201] It was made known by living experience that those who have been in faith alone and have led a moral life, had made heavens for themselves, where they seemed to themselves to have been in light; but it was shown that it is a wintry light, for when angels looked thither, in place of light there appeared a thick darkness. Those who go there, and are at the same time in charity, feel a pain in the breast, the stomach and the knees.

[202] Concerning those who are continually wrangling about truths. There are hells where they do nothing else but wrangle about truths. One of them was under the groins. In that hell were those who believe that they know everything and that nothing is hidden from them, when yet they do not know anything, except that their faith is the all of the church with men. There are those there who, by reason of their belief that they know all things, think that they alone are entitled to talk; they despise the laity. They are continually saying that this is the truth itself, and that it cannot be contradicted. I have there heard perpetual contradictions and quarrels which went so far that they wished to attack their opponents with their fists, but they are held back by others. They appear in that place as if they were tearing garments; and from the place is heard as it were the gnashing of teeth. Thus do they go forward and back and thus do they wrangle, not at all for the sake of truth but for the sake of themselves from the pride of their own intelligence and from the itch of domineering. They are removed from others, because they disturb all tranquillity of mind and take away the freedom of thinking from the Word, inducing their own opinions as though they were from the Divine and infesting all who do not receive. At this day there are many such consociations drawn from the Christian world, because there they have divided the church on questions of opinion concerning what is to be believed, and the good of life they not only reject, but they also say that they know not what it is unless it be to give to the poor and to hear preachings.

Footnotes

154-1 See SE 5398.

157-1 See SE 5392.

159-1 See SE 5514.

163-1 See SE 5540, 5541.

163-2 Tafel has, delati, possibly it is detecti. See SE 5696, 5698.

166-1 See SE 5698.

166-2 See SE 5699.

167-1 See SE 5731 1/2, 5758.

168-1 The M.S. has, ocvcidentem, "west." In SE 5742 it is septentrionalem, "north."

168-2 See SE 5722.

168-3 See SE 5746.

171-1 See SE 5821.

173-1 Tafel has, eamque mihi intulerunt; the MS., me persecuti mihi intulerunt. In SE 5827 it is, Se congregarunt, et violentiam inferebant, "They gathered themselves together, and inflicted violence."

173-2 See SE 5827.