Sacred Texts  Swedenborg  Index  Previous  Next 

---

Buy this Book at Amazon.com

Spiritual Diary, by Emanuel Swedenborg, [1758], tr. by Bush, Smithson and Buss [1883-9] at sacred-texts.com

Spiritual Diary

CONCERNING HEAVEN. They spoke of heaven, and the magnificence there, and remarked that the angels there are in the most beautiful human form, but still invisible to spirits. Some recently arrived spirits, not particularly evil, wondered at this. They fell into a state of quiescence, as regards their body; for thus they can be transferred into heaven amongst the angels, because, then, the interiors are opened so that they can be in the angelic state. They were thus quiescent for half an hour. After that, they relapsed into their corporeals wherein they were before, and into the recollection of what they had then seen. They said that they had been among the angels, or in heaven; and that they there beheld stupendous things, everything resplendent with gold, silver and precious stones, and in wonderful forms, which were varied marvelously; also, that the angels took no delight in those external things themselves, as in the gold, silver and precious stones - the forms themselves - but in what they represented; for they saw therein inexpressible Divine things which are of indefinite wisdom. These were their delights, and these nourished their thoughts, and excited astonishment at the Divine, and at the same time love. There were, besides, innumerable things which can by no means be expressed by human language, nor fall into the ideas where there is anything material.

CONCERNING THE SPEECH OF SPIRITS, AND OF THE ANGELS IN THE HEAVENS. There are three kinds of speech, the celestial, the spiritual and the natural, and one inflows into another and forms it. The Natural is the speech of men, and into it inflows Spiritual speech - which is with man, but man is ignorant of it [so long as he is in the world]; thus, it inflows through the man's interiors, which are in heaven. In such speech are the lowest spirits, [who are] with man when he is communing with himself, and when man speaks with spirits, as happens to some. Spiritual speech is of the quality which belongs to spirits and the angels in the second heaven, or in the Spiritual Kingdom. It is such a speech as is man's interior thought - of the quality of which he himself is ignorant, [and which exists] independently of the words of human speech; for man thinks apart from words; - and from it he comprehends a thousand things in a moment. This thought becomes his speech in the other life, and indeed everybody's. Hence it is that all spirits can be associated, as regards speech, and that everyone has it. It is sonorous, and as it were verbal; but the words are what are called intellectual ideas. It is speaking thought, like the interior thought which is excited by the act of hearing, when it passes into the expression of the eye. It should be known, moreover, that, when spirits are in their speech, they do not know anything about natural speech, and when they are in natural speech they do not know anything about spiritual speech, and scarcely that there is such a thing; for they are not able to pass from the one to the other at pleasure, but it occurs by removal from man. This speech, also, can be written. I have seen papers and letters written in this language, which I was able to read, but not in the least to understand, unless I was in the spirit separate from the body. The letters were similar [to those of natural language]. This Spiritual speech corresponds to the respiration of the lungs. This speech passes, from spirits out of their affections, it is true; but they are spiritual [affections], which correspond to the respiration. Thus, it flows spontaneously, and is, consequently, instinctive and universal. There are wonderful things which could be related about it. But Celestial speech is of the affections which are of love, and correspond to the cardiacal functions, as spiritual speech does to the respiratory; but this speech is incomprehensible; and, still, it is the universal of all. It, also, is in man, [in] his inmosts, when these are opened to the Lord by means of love. They [in whom these inmosts are open], perceive the leasts of all the things of the Word, even to the little horns 5102-1 - as was shown; also all and everyone of the affections of the Word. They are in the inmost sense, which treats of the Lord. They perceive, [when] with man, all things of his affection and love, whether he speaks, or sighs, or beats his breast, or weeps, or rejoices: they perceive the ends. Their ideas, therefore, in the thought and speech, are not from the understanding separate from the will, but conjoined with it; so that it is as if they were from the will itself. But, as was said, their speech is incomprehensible [to the spiritual] as to interior affections, but still intelligible as to the words thence derived; for the will speaks by means of the understanding. The intellectual affects spiritual [angels]; but their voluntary does not do so.

CONCERNING THE HELL WHERE THEY WRANGLE ABOUT RELIGIOUS MATTERS. CONCERNING LUTHER. CONCERNING BABYLON. CONCERNING THE GREAT TOE OF THE RIGHT FOOT. I heard a considerable crowd around me, which numbered several thousands. By them the hell of hypocrites was excited; from which hell there arose an exhalation which infested the teeth and gums, both upper and lower, of the left side. This continued some hours; and I complained that I was affected with that pain from that disturbing crew. After some hours, there appeared before me, a certain one, like a monk, in a blackish garment, and it was said that it was Luther; and it was perceived that that crew was stirred up by him, against those who were with me, because they entirely disagreed with his doctrine concerning faith. It was then granted me to speak with him. I then stated to him those things which pertain to faith; and said that the two essentials of divine worship are faith and charity, but that, in order that man may be saved, they must make one: besides many other things, which were confirmed from heaven; and he stood listening, and assenting to everything. I supposed that he was of such a disposition that he is able to acquiesce, and not any more excite the rest of the crew against these things. But when he went away, he turned himself to that course to which his delight led him, which was to excite tumults. As soon as he went off, I perceived a similar tumult, and also the pain arising from the opening of the hell of hypocrites; for every spirit, by reason of his presence, opens a hell agreeing with his love. Then, being once more admonished, he desisted, but betook himself to a high rock; and, when he saw us beneath, then he again stirred up a similar crew there. They said from thence, that they cannot do otherwise, because he has the persuasive power, and also the authority, of his opinion; so that it is not [in] their power, [to do otherwise than as he wishes]. But he was then punished and cast down. When he came to the valley, he again stirred up similar crowds there, and also opened a hell which is quite in the middle, under the groin, where are those who believe they know everything and that nothing at all is concealed from them, and, at the same time, do not suffer others to speak, nor even to think, save only those who agree with them. (Peter Schonstrom, who was of such a character, was often there.) This was observed from a certain cold draught into the nostril, from which arose discomfort, such as there is when a wintry wind blows into the nostrils and causes a certain cold pain there; for, by that means, it takes away the respiration. For a crowd appeared there also, which said that they cannot but be there, and that they are kept there by force. He who was their subject, who opened that hell, was at the left side, higher up; and it was at length ascertained that this was caused by Luther for he is of such a character that he wishes all others to believe what he says, and [thinks] that he only knows, and that he only ought to speak. Nor does he suffer others to believe and speak differently from him, always saying that the things he said were truths themselves, and cannot be contradicted.

Since he was of such a character, therefore, in order that the tumults and infestations might be allayed, he was driven even to that place exactly under the groin, and was there let down deeply - and also to places where they continually quarrel about all matters, and where there are perpetual contradictions, and thence also fights and tearings of garments. There, also, is the place of those who engage in contentions about the doctrinals of the Church, and perpetually contradict each other; and who wish to rule over each other believing that the things they say are truths, and wish others to believe and say exactly as they do. Hence arise the quarrels, contentions and tearings [of garments]. So they go away and return, and still contend and wrangle, and, indeed, not in the least for the truth's sake, but for the sake of self and the love of ruling. Nearer to the middle are those who believe that they know all things, and that nothing can be said which they do not know better than anyone else. In that place, Luther is.

Luther had been there from the time that he entered the other life. He has not been fully vastated before; wherefore, he was able to elevate [himself] from thence, and exhibit what had been his quality in the world, namely, that he was a quarreler; trusting in himself; allowing only himself to speak; angry with all who did not agree with him; inveighing against all who disagreed, no matter who it was; defending faith alone; caring little for the life; not knowing what charity is, nor what the neighbor. It was shown, from his stirring up [those crews], that he must have been a hypocrite; and it was stated that he spoke one way with princes and another with the common people, so that he must have believed otherwise than as he spoke; also, that he got up novelties from an itching for rule: in a word, that he was a hypocrite. It was also shown to him, that he was in darkness and not in the light, and that he was ignorant what the light of heaven, which was exhibited to him, was. Such persons disturb, in others, all tranquillity of mind, and every conscience which differs from theirs, and all freedom of thinking about the Word, by inducing their own opinions as if from the Divine, and infesting all who do not receive them.

It was perceived that he is now vastated under the soles of both feet; for, when he was cast down into that hell, cold, such [as occurs] when spirits are fully vastated, took possession of the soles of the foot for two hours.

Pain was felt in the great toe of the left foot. The reason is, because the great toe of the left foot corresponds to those who speak from faith derived from the Word and continually quarrel about doctrinals. They induce pain in that great toe. Therefore, also, that great toe communicates with the genitals; for the genitals correspond to the Word, as has been largely and very frequently shown. It has been often granted to sensibly perceive that communication.

CONCERNING THE VASTATION OF THOSE WHO ARE LET DOWN INTO HELL, AND CONCERNING THE ELEVATION OF THE GOOD INTO HEAVEN. When the evil enter the other life, that is, those in whom the internal man serves, and the external or natural rules; who are those who have been in the love of self and the world as an end, especially those who wish to rule over others for the sake of self or for the sake of eminence; some, also, for the sake of profit - those of them, who bring with them such things as are of truth and good, by means of which they communicate with upright spirits who are in the lowest heaven and by means of them with the interior heavens (for there is a connection of all the heavens), are, therefore, vastated; which occurs by the closing of their interiors. This does not happen in a moment, but gradually. There is a progression. They go about wherever the sphere of the knowledges of good and truth extends, and then their quality is exhibited, that, namely, they are evil. Wherefore, the upright turn themselves away, and thus the communication is closed. This takes place, through several circuits, everywhere according to the extension of that sphere [of the knowledges of good and truth]. At length, communication with the heavens is taken away, and the closure as regards the internal man is effected; and, then, there remains to them only sufficient light, from general influx, to enable them to think and speak; but they then speak and think only from the natural or external man, which, when separated from the internal, thinks nothing but falsity, and wills nothing but evil, consequently, what is of the love of self and of the world. Then, also, they turn themselves away from the Lord, nor are they able to look towards Him, since they deny Him and hold Him in hatred. Thus takes place the vastation of the wicked, as I have often seen.

The deceitful, however, [are vastated] differently; for these have thought more deeply, or interiorly, than others. It was said that these are vastated by being let down to deeper places, and by elevation [therefrom]; but this has not yet been made known to me.

The reverse happens with the good, namely, those who have been in charity towards the neighbor and love to the Lord, as ends, although [they have been] in the love of self and the world, but for the sake of uses, and still look to the neighbor, the country, the Church and the Lord, as the end; - thus, those with whom the internal man rules and the external or natural serves. With these, the natural is closed, and only kept open when it can serve the internal.

That the evil can be thus vastated, and interiors thus closed up, is because, in this way, they turn themselves to their loves. Whithersoever they turn themselves, their loves are in front of them, thus where they are, howsoever they may wander about. They are unable to be turned, and by that means to return to the former state, from any other source - save only by the Lord - which also it was granted me to see on several occasions; but, still, they are remitted into their own state and glide back into it of themselves, because they love those things which belong to that state, and verge and incline thither continually. The Continuation is at page 322 [No. 5148].

CONCERNING ANGELIC SPEECH. It is to be observed, that, when spiritual angels speak, their words, which are intellectual ideas, have an affinity with the vowels e and i; and, when they name a there is still something of e or a therein; and, when they name u, then there is something of i or y. Hence it was given me to know, that, when their speech falls into human speech, it falls into such words as contain those vowels. But the words of the celestial angels have an affinity with a, o and u: for which reason [their speech] falls into such words as contain those vowels. When, therefore, man speaks with the latter, he is, then, diverted from words which contain e and i, to words in which a, o and u occur.

The reason is from no other source than the affection of love, which is full-sounding, as may likewise be manifest from harmonics and music. When these express the higher things of love, as love to God, then, also, there will be a full sound; and when, too, they mark some devout sentiment concerning God, there is, as it were, the bass. But when other things are concerned, then the sounds vary in a different manner; so that they agree, respectively, with the melody.

Hence it is, also, that, in the Hebrew language, and in the Most Ancient language in general, there were words proper to the Celestial class, others proper to the Spiritual class, and some common to both. This is also observable, to a certain extent, in some other languages.

CONCERNING THE CELESTIAL KINGDOM. Spirits and spiritual angels can hardly comprehend how it is with those who are in the celestial kingdom; how they live, think and speak, since they do so only from the affection of love, and not from faith. And, because they are so distinct from them that they are not able to be together, they are completely separated; so that a spiritual angel cannot enter into the sphere of the celestial angels, nor the reverse.

I was admitted, by the Lord, amongst the celestial, where I saw spirits who were beneath the higher angelic heaven. These said nothing, but were continually on the move; for they either carried something, or drew something along, or led something, or entered in and went out: they hasten, they go slowly, or they ascended and descended; and, thus, in innumerable ways. He who sees only these things, and neither sees anything of their faces or their gestures, in particular, nor perceives their thoughts, will greatly wonder what it means. But he who sees the motions of their body and its limbs, in particular, and, still more, he who sees their faces and the changes in them; and, even more, he who perceives their thoughts; and, still more again, he who perceives the interior affections and their changes - such a one sees, in minute detail, all the things of the body, all things of its members from the head to the sole of the foot, and the whole of the face, and perceives innumerable things; and he perceives still more who sees the various changes in their very eyes. The reason that they thence perceive all and everyone of the things belonging to others, is, because the whole angel is only an affection which is of love, and not only inwardly, but also everywhere in the whole body; for, with the inmost angels, all and everyone of the exteriors act as one with the interiors. In the way described, they speak to each other; and also by intellectual ideas, but not by such as are with the spiritual angels, but by such as make one with the affection in which they are, with ineffable variety. It [i.e. the meaning] is apparent from the sound in general, and from the sound of the single words, and from the variations in it.

In fact, an angel is nothing but his own affection which is of his love, that is, of his will in a human form. They are of ineffable beauty; and, in speech, gestures, and in all external changes, as well in particular and in detail as in general, they are inexpressibly delightful.

The most general affections are those of love and joy, and the affections of honor and aversion. The latter [serve] for opposition, the former for harmonies. The affections of love are, in general, two: that of love to the Lord, and that of mutual love.

Where they are, they see, near them, innumerable things. They have paradises, plains, palaces, with innumerable details in every single thing there. All and everyone of the things there are representative of the Divine, with ineffable variety, with perpetual variation and in the most perfect forms; and in a brightness - such as there is from the most precious stones, gold and silver - pellucid in different ways. But they who are angels are, indeed, delighted with the sight of these, but principally with what is represented in them, thus, with Divine things, some of which call forth affections of joy, others affections of love.

When these affections are called forth, then perception takes place, not only in the thought but in the whole angel; for, as has been said, the angel is the form of his own affection.

When spiritual angels enter into that sphere, they become as it were insane, and immediately cast themselves out thence, and are also affected with pain; and when genii, who are in the opposite [of that sphere] and are understood by the devil and his crew, come into the sphere of those [celestials], they are dreadfully tormented, and are then in the most dreadful hell; wherefore, they cast themselves away from it.

They never think about persons who are absent; but, when they are amongst themselves, and as it were alone, they think according to the objects which are before the sight; many objects, also, shape themselves visibly from others, with a variety according to their affections. They also perceive, from the variations in the objects, the presence of the sphere of others; thus, from the character of the affections, [they perceive] the sphere of the heaven in which they are.

The spheres of consociations are extended almost throughout the whole heaven, but with indefinite variety. There are, there, some celestial spheres in which they can be with an affection of joy and love; others in which they can be with other kinds of affections of joy and love; and, in those where they are not able to remain, they fall into sadness. There are boundaries to those spheres, at the sides; but, still, they who are there, are in an affection of love, and, consequently, of joy; and their sphere is bounded at the sides towards them. Thus are societies distinguished; and the distinction is most accurate, so that nothing can be more so. Those who are the wiser, perceive such things thoroughly.

They have wives with them, who, however, are such that they are in an altogether similar affection; but with the difference, that the husband [is good, and the wife the truth of that good], thus, they together make one; and thus, also, these two together constitute one angel, and are unwilling to be called two, but one. Likewise, they are one, according to the words of the Lord, that they are not two, but one; also, that a woman is not given to a man, but that they are angels. 5124-1 Conjugial love, in a word, cannot be described. Nothing lascivious enters into it; those in it are utterly ignorant what lasciviousness is. But conjugial love is the fundamental love; it is their heaven, that is, the bliss of their life. That love cannot be at all described at this day; for, in the world, it is not distinguished from lasciviousness. This, which is the opposite of conjugial love, and has nothing to do with love, but is foul, always adheres to it.

THAT HEAVEN IS NOT A PLACE BUT A STATE OF LIFE. All who come from the world bring with them the opinion that heaven is on high, thus in place; for which reason, they say that they wish to be raised up into heaven. But they do not know that heaven is not a place, but a state of life, namely, of the life of love, charity and faith; and that, though they appear in a higher place than others, place is an appearance. I saw that certain ones ascended on high, as very many did in many ways; but, when there, they said that they are altogether like they were before, and that they see nothing; and so they wondered that heaven should be there. But if the state is changed to a good one, it becomes heaven with those in whom this can be effected - to just such an extent as they receive the state of love. Certain ones, when on high, were granted communication with the angels there; for they were invisible; but, when communication takes place, they appear for a little while. The evil then cast themselves down from thence, head-foremost; for they feel hell in themselves, grievous according to the degree and quality of their evil.

CONTINUATION CONCERNING THE CELESTIAL KINGDOM. I was brought up on to a mountain, where were those who belong to the celestial kingdom; but they were not of the best sort. When it was permitted me to ascend, I heard one, there, saying that he is in a sorrowful state with his companions; and he showed me his face, on which appeared a beard consisting of only two or three little bunches of hairs of great length, and on the rest [of the face] he was bare. Later, I saw such a beard on him as they had in the former, or good state, namely, a large one, occupying the whole chin, abundant, and yet elegant. It was perceived that those who are there are delighted with such a beard, and that the celestials are bearded in this manner; and that it is therefore said, in the Word, that the Ancient of Days, whereby is meant the Divine Celestial of the Lord in heaven, had a great grayish beard; also, that this is why the Jews made so much of the beard, and even attached a religious importance to it; wherefore, also, the beard is so often spoken of.

When I was near there, I heard some of the species of sirens, namely, those who were able to feign good affections for the sake of selfish and worldly ends, whence their affections are; and some of them were, in external form, similar to the affections which belong to the good, but, in the internal, merely worldly, corporeal and terrestrial; thus, altogether the reverse. They said that they came thither for the purpose of occupying that mountain, because they knew that there were angels there, but that, since they were come, they see no one, no matter how much they search; and that now and then, one or another was seen, but that they did speak not; that they only acted, went, returned, and the like. Afterwards, those there who were of the celestial genius also spoke with me, saying, that they see that crew, and that they are invisible to them so that they are not seen; also, that their arrival caused them to be in that dejected state; thus, in a state changed from their former one. It was, then, granted me to tell them, that this happens for the reason that those strangers of the siren sort are such as call forth their sensuals (which, otherwise, with them, would be dormant, to such a degree that they would not know that they have them); and that thus, they call forth their terrestrial, corporeal and worldly things, therein. Wherefore, when their interior affections, which are good, fall into that [sensual] state, as regards those affections which are opened by the arrival of the sirens, they experience dejection, shame and evil. [I said, further], that this may be known from the fact that their beard, in this state, appears of such a character, that is, bunched or furrowed; for hence [i.e. from their sensuals] it is that they have a beard. It is different when their sensuals are closed. They fully acknowledged this; and hence it was granted them to perceive the perverted state which was in them. It was furthermore given me to say to them, that this experience was permitted in order that they may be amended and reformed as to the sensual, which is the outermost; for this is the plane in which interiors close: also, that this state is their evening, and they may expect the dawn and morning. They said, that they are in hopes of returning to their former state, and that they know there are such changes; but that, in that dejected state, they do not think much about it. I thought to myself that it is so, likewise, with others, when they are in the state of evening.

Afterwards, that crew, which was composed almost wholly of sirens, was cast down to another part of the mountain, from which place also they spoke with me, saying that they halt in the midst of the descent, and can neither descend nor ascend; from which it was perceived that there was some reason therefore - which was afterwards manifested. Of those mountain-dwellers of the celestial genius there were some, at one part of the mountain, who wished to remain in that state, because they perceived delight in the worldly, terrestrial and corporeal things of their sensual (who, consequently, were worse than the rest); wherefore, also, they were at that part of the mountain; but they, likewise, were cast down from it. They descended towards the left, and desired to inflict evil on me, from that place, owing to the fact that, though they wished to return to the part they came from, they were expelled from it. But it was not permitted; wherefore, they descended, by a certain roundabout way, to another place, into the valley below.

When this took place, then, on this side where I was, there was felt a sphere from the hell of hypocrites; and that sphere was also extended towards the mountain, to those who were there. Those [in that hell], also, are such that they are able to put on good affections - as in favor of God, the salvation of men, their country, and also in favor of their fellows - but only so far as concerns the sensual, that is, as to the most external; but their interiors are nothing but the evils of self-love, which deny all these things. Their evils are also quiescent with them. When in preaching and external confession, they are [outwardly] holy, pious and devout. Hence it is, that they occasion pain in the gums and hence in the teeth, which also happened then; for they are exceedingly external - being holy and just in the sensual, and in the internal, profane and impious; consequently, they are in completely inverted order, which is, being wholly turned away from heaven and towards hell. This happened to the end that still other things may be opened in their sensual [i.e. that of the mountain-dwellers] and that they may thus be amended as to those. The mountain-dwellers said that they do not perceive the evils of those, that is, of the hypocrites - for they were quiescent; but, when they were laid bare, they were then horrified.

When the hypocritical sphere ascended, then that crew of sirens was cast down into hell, which so happened, in order that others, from various places, might come in contact with them: and those others took to themselves some of the sirens, and thus divided them, so that they might no longer act in concert; for when they act in concert they are effective, but when dissociated they have no power.

I spoke afterwards with the mountain-dwellers about the beard, that they could from that be distinguished as to the quality of their sensual; also, that it was one of those from the Celestial Kingdom who spoke with Moses; owing to which facts the Jews took up the opinion that Jehovah has a white beard. It was also said, that the Word, in the letter, can be compared with those things in man which appear outwardly, as for example, in some parts to the beard and hairs, and in some to the face and those limbs which are not clothed; and that angels are able, when it is allowed by the Lord, to perceive what it is there that corresponds; for the Word, in its whole complex, is as one Man as to all and everyone of its constituents, within and without; and that that Man is like the Lord's Human was, in the world; wherefore, the Lord is called the Word (John 1).

CONCERNING THE VASTATION OF SOME OF THOSE WHO GO TO HELL. BERGENSTJERNA, THE HYPOCRITE. It was stated that some are led about, and, in this way, their interiors are closed and they are thus vastated. There are others, however, who are not carried about, and yet are vastated; for they remain in one place, and there do evil to others, persuading the upright, by means of their holiness in externals, that they are rendering assistance, and all the time they are purposing evil against them. They furnish many reasons, by means of which they induce the persuasion, about themselves, that they are good, and about others, that they are evil; also, that the latter ought to suffer temptations, and be held in them, in order that they may become better; and that this is pleasing to the Lord - besides many other things. It is thence ascertained who those are who suffer themselves to be persuaded; who, when known, are removed, and transferred to other places. This takes place all round about, as far as the sphere of his holy external reaches. Thus they are restrained; so that, at last, they regard nothing else but their own evil loves, being without influx from, or communication with, the upright.

This happened with the hypocrite Bergenstjerna, who was of such a character, as, in the world, to be accounted an honorable man, in respect to the neighbor, his country, the Church and God, when, nevertheless, he cared for nothing except himself, being destitute of all charity towards the neighbor, and without any mercy. In himself he denied all things of the Church, and the Divine Itself; and only loved himself, and his own belongings and gain. Hence he was wholly in externals. He spoke like a man in the world, until spirits marveled at his speaking thus; and he thought as a man in the world. He operated chiefly into the gums and teeth of the left side. He was vastated in the way just described.

CONCERNING HELL. I heard a certain one, in hell, speaking, who, when in the world, had attempted to perpetrate nefarious things, [in particular] to kill another out of hatred, which he frequently endeavored and plotted, though in vain. It was Lars Benzelstjerna; and he said he did not believe such things damn a man if only he be in faith, inasmuch as faith alone saves. There are very many wicked ones, from the Church, who also believed such things.

I also heard another [say], that, when in the world, he was not able to go about with a long face, like those who are so very pious, and who appear thus. But it was said that such piety does not constitute heaven, but that it is a life according to the Lord's precepts; which [life], is, to avoid doing evil to others out of hatred or revenge.

CONCERNING HEAVEN. In heaven, there are lands, mountains and rivers; and there is, likewise, [in the world of spirits] a land of Canaan, where the most upright spirits are. Such [correspondences] inflow thither out of heaven [from] the Lord, by means of the angels, when the Word is read. All things there are representatives of celestial and spiritual things, as in the Word.

CONCERNING LOVE, IN THE INMOST HEAVEN, AND CONCERNING FAITH, IN THE SECOND HEAVEN. (((He who is not acquainted with the mystery of the life of man, believes that the all of the Church consists in loving the Lord and having faith in Him - that through Him the human race is saved. But this does not constitute the Church with man, nor, consequently, heaven; but doing His precepts, or living according to them. In the inmost heaven, they love the Lord, by living according to His precepts from love; in the second heaven, by living according to His precepts from faith. What is the nature of the difference, may be evident, namely, that those who [do His precepts] from love, love those precepts, and when they love these, they love the Lord; for the Lord is in His precepts))); ((((for He is the Truth and the Good itself in them. This takes place from the voluntary. But those who love His precepts from faith, love the Lord from the intellectual, etc. The angels of the inmost heaven, have no other than celestial ideas about all the things that they see, which ideas are above those which are in the middle heaven, the angels of which have spiritual ideas.))))

CONCERNING MIMICKING-HYPOCRITES. There are hypocrites, who, inwardly in themselves, mimic others when they speak, which, nevertheless, is not apparent from their faces. They also speak in their favor [to their face], by praising them; but still they inwardly deride them. And when they talk to others about these same persons, they ridicule them so as to affect these with the jest. They tell lies without any hesitation. Such persons appeared to me above, forwards, in a dark chamber; into which one was admitted, who then fled away. That chamber is squalid; and they are dressed like the infernal crew, and, in the manner above described, amuse each other with lies.

These press down on the upper gums of the left side. There is a sensation of heaviness from them, in the enclosed teeth. Moreover, they inflict pain on the left side of the head, just above the forehead.

SOMETHING ABOUT HELL. I heard, from a certain hell under the feet, some lamenting, that, by means of phantasies, they are swallowed up and cast out; also, that they do not know otherwise than that it is [really] so; and so they endure various torments, besides insults.

CONCERNING THE TEETH AND BONES AND THEIR CORRESPONDENCES, AND CONCERNING THE CHARACTER OF THOSE WHO [CORRESPOND TO THEM]. In the other life, those correspond to the bones, who have studied various sciences but performed no use by their means; such as those who have studied mathematics merely to invent rules, and have not paid regard to use; those who [have studied] physics and chemistry merely for the sake of experiment, and for no other purpose; and, also, those who [have studied] philosophies in order to invent rules and terms, merely for the sake of the terms, and with no other use in view; and similarly in other things. Those, also, who become bones, when they argue, scarcely dispute any otherwise than whether a thing is, or is not. It is hence plain, that the greatest part of the learned, within the Church, become bones. They are those who are sensual in the last degree; and in this state also, at the present day, is the Church. Hence its end.

I spoke with those to whom the teeth correspond, who were those who have expended considerable thought upon the ultimate parts of the world and on the terrestrial particles. They supposed their origin was from collision, and that thence they became rounded. Since these have sought the delight of their life in lowest things, they corresponded to the teeth they also inflowed into my teeth, manifestly; and, because I did not hold an opinion in accordance with theirs, therefore my teeth were inwardly corroded by the pressure of this influx, and a heavy pain resulted. They were a little above the forehead: they were heard there.

There were others, who are also in ultimates, who are directly above the crown of the head. These have found delight in knowing that a thing is so, without reasoning whether it is good or not, if they can only see what results from it; thus, they are in a wholly useless delight. To these, corresponded some below, who desired nothing else than to speak. They had an itching to speak on every subject; but it was the [mere] speaking that was their delight. They believed that they were therefore wiser than others. They inflicted on my left nostril an uncomfortable coldness, just as when a cold wind blows in.

CONCERNING FRIGID ZONES IN THE OTHER LIFE. HEAVEN. In heaven, as on earth, are different zones, as regards heat and cold, and light and shade. In a nocturnal vision, or dream, I was in places where I saw nothing but ice outside the houses; inside of them, were linen [hangings], which, indeed, were white, yet dirty and not neatly made. When I awoke, I spoke with those that were there, who said that they dwell in a place where the ice covers the water and are often in straits for food and clothing; and that they see, on the walls of their houses, such linen hangings, and that this is a good sign; also, that so long [as they see these] they are in goods. It is otherwise when they do not see those linen [hangings]; for the linen [hangings] signify their truths. They say that they are rarely infested by evil spirits, since they cannot endure their cold; and when they come, they [i.e. the residents] compel them to pass the night out of doors; for which reason, they go away and do not return.

They were told that they were frigid in divine worship, but that still they did good to the poor, from a certain kind of obedience. They said that they did so; and that such things befall them on that account.

From this it may be manifest, that zones exist in the other life, with difference of heat and cold and of light and shade. But, instead of heat and cold there is love, and instead of light and shade, is faith derived from love.

On some occasions, certain ones are sent to those who are in heat; and, owing to their presence, the faces of all are turned towards such things as are in zones not very frigid; but the strangers cannot stay there long. Everyone of them is drawn, from the interior force of his nature, to his own place.

CONTINUATION CONCERNING VASTATIONS, AND CONCERNING HYPOCRITES. CONCERNING HELL AND HEAVEN. I also saw two who were vastated by being led about. One of them has learned, by art [acquired] in the world, to speak from the affection of love from sincerity, from charity, and even from innocence; when, nevertheless, inwardly, he was among the worst of devils (Ericus Benzelius). He was led about, and then detained in like affections, and exhibited to all those with whom he held communication; and it was also seen what sort of devil he was. He was a hypocrite of the worst sort, because he could counterfeit innocence. And then they all were turned away [from him]. Consequently, all those interiors which had communication with them, were closed. This lasted an hour's time; and, then, he was again led about, twice. At length, there appeared nothing else than a bundle of teeth; for hypocrites appear thus. This one was worse [than most]; for he pressed upon the front teeth, on both sides, and induced a heavy pain.

Finally, the other, who was a very wicked magician, was led about. He learned, by means of correspondences and very many other things, to excite in his own favor those societies which receive representatives - who are all who are in spiritual ideas. When carried about, he was kept practicing all his arts, and this in sight of all with whom he had communication. These averted themselves, similarly [to those mentioned above]; and thus all such things with him were closed, and he was at last brought into such a state that he had no knowledge of such things; he, consequently, came into a miserable condition.

CONCERNING THOSE WHO DENY GOD, HEAVEN AND HELL, CONFIRMING THEMSELVES IN THEIR DENIAL. I perceived and saw that there were thrust down from a certain rock, very many, even to thousands, who have denied God, in heart and faith; some of whom, nevertheless, have lived morally, but their moral life was on account of the world, so that they may appear to advantage. With some, it was from principles [imbibed] in childhood, that they may thus acquire wealth. Some of them [live morally] from natural disposition. They who were thrust down, have confirmed themselves in the notion that there is no God, but that all things are brought about by fortune and human prudence. It was perceived that they had not any spiritual life, that is, life whereby they could be conjoined with heaven, and receive influx thence from the Lord, and be ruled thereby. This is why they were thrust down, and let down into places where such ones could live, in a life which is not life. There was, in them, as it were an inanimate quality, which was perceived.

Footnotes

5102-1 The "little horns" here mentioned are characteristic marks, occurring in the original Hebrew, the "tittles" of Matthew 5:18, which, in addition to the words and letters, according to Swedenborg, have their own spiritual significance. This significance, of course is entirely lost in translations, as the "little horns" cannot be reproduced.

5124-1 See Luke 20:34-36.