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

Spiritual Diary

CONTINUATION ABOUT BABEL. After several days, an orderly arrangement was effected round about that Babylonish district, and to the entire quarter; so that a girdle, or circumference, was made, at a distance from the midst, a little beyond the Babylonish district. All, there, were of the Catholic communion.

At first, were transferred those hells, belonging to these communities, which were at the south and at the east - those at the south being magical hells, and those at the east, phantastical - and those who were there, were cast in the western sea, in vast number, and into the western gulf towards the north. This happened in the following manner: all who were in the magical hells at the south, were driven out thence and cast into the western sea at its southern part, and along its entire shore, for a great extent towards the west - for the sea extends, in its length, to the west; its width was not great - and, after this, the magical [paraphernalia], reduced to powder, were scattered and strewed upon the sea: which powder looked like chaff. After this, those who were in the phantastical hells at the east, were driven out, also, to a nearly equal distance from the midst; and those who were there were conducted, by way of the north to the west, and part of them were cast into the western gulf there, towards the north, and part in the western sea, at the shore looking to the north - also in a long procession and an immense number.

Afterwards, were taken from the west, in vast multitude, spirits who were under the earth there, and were concealed by the Lord, and so preserved from the contagion of the rest, who were idolaters. They were taken from various places there, and were conducted to the south, to the east, and to the north, and even into places where the evil were previously; so that their dwellings were given them, like the lands of the nations to the sons of Israel in Canaan; and this, too, round about, making a circumference. Those who were conducted to the south, were those who led a moral life from knowledges thereof; so that they lived well morally, but not spiritually because they did not possess the knowledges of the truths of faith, inasmuch as the reading of the Word was denied them; still, they were thus accepted. Those conducted to the east, almost at an equal distance from the middle-place of the hells there, were those who said they loved God, but yet were destitute of knowledges as to how He ought to be loved. There was then seen a prostrate man carried through, thither, with face towards heaven; by which was signified that they were like that: these were borne by a short cut, over the midst, to the places they were to inhabit there. Those who were conducted to the north, were those who said they loved the neighbor, but regarded as neighbor whomsoever was wretched and unfortunate, almost without distinction; and this, likewise, from lack of knowledges, inasmuch as they were in ignorance, by reason of the cunning of the monks for the sake of gain and self-worship. There, also, were conducted by a short cut. There was a vast number of them, even to many myriads. In the western quarter, and almost at a like distance from the middle, were placed those who had their worship from the old-established religion, and did like their parents, - not falling away from their religion by reason of their lack of knowledges. These lay hidden near by the western sea, on the shore looking to the north. All these, and those who are mentioned above, were of the Catholic community, and simple-good.

After this, a great number were sent to all these from the middle - namely, of those who are called Reformed and Protestants, who are in the knowledges of the Church - to the end that they might instruct them, and so prepare them for heaven; for they were, for the most part, in the affection of truth; and it was now provided that they should receive their joys.

Those from the middle, who were in the knowledges of truth and good from the Word, were sent thither to all these - who were preserved there for a long time, as in a school - from different altitudes there. Wherefore, the places there, in the middle, were many times cleansed from the evil - those, namely, who were [only] in the pretence of good and truth, and yet have betaken themselves thither. Of such ones the middle region was, also, formerly purged in various ways, through a long time; for only those who were in knowledges, and the good who instructed the simple-minded of the Catholic communion, were intermingled with them.

ABOUT VASTATIONS IN GENERAL. Vastations occur in three, four, or even five ways: (1) by the person being let into his life; and then they are detected who make one with him, and thus who made one with him in the world. These are taken away from him and cast into hells, or into other places; but they are taken away. Hence, his life is gradually diminished, as he is let into his loves or into his principles. (2) They are borne around, - which takes place in a circular course, from right to left. If, for example, they are in the west, [they proceed] to the south, afterwards to the east, then to the north, and to their former place; and, then, those are discovered who are of a like character, and are taken away; and, so far as these are taken away, so far the persons are vastated (3) These are also borne around; and those who have conjoined themselves with the one undergoing the vastation, are turned with their back towards him, and thus estranged from him as to disposition. They also separate themselves; and thus, likewise, his life is lessened. (4) These, also, are borne around, too; and all who make one with the evils belonging to them are cast into another place. When also they are together there, they are taken away from him, like a shirt from the body; and thus perishes communication, excitation, and his life therein. (5) General vastation takes place through punishments, which occur as often as the subject of the vastation tries to do evil to another. The punishments are severe according to the nature of the evil, and frequent according to the persistence in it. (6) He who cannot be vastated thus, is cast into the hells of the foolish, of the dumb and of the stupid, or into hells which suffocate the external life - the internal life remaining.

I saw many such circular progressions; and with some, there was one, with some, many; and also severe and most severe punishments. Thus, there cannot be one who is not vastated, and, after the vastation, is cast into hell, or walks about with but little life. Some are not borne around in this way, but only change their places not by a circuit, and yet are just as much vastated.

Vastations take place with all variety; first, interiors, and successively exteriors, even to extremes; and when these are reached, the thing is accomplished. Vastations are of the loves and of all the cupidities thence arising. The succession, from the inmosts to the outermost of the mind, appears in the body, from the head, to the heel of the foot, successively; and, likewise, the progression is so felt in the body, and last of all in the sole of the foot. Spirits know, also, that, when it has reached thereto, it is completed. The reason that it is so, 5508-1 is because all man's interiors close in his ultimate in the body; and this, progressively, from the head to the sole; indeed, whatever the degree of succession of every single cupidity, it has its ultimate determination in the body. Hence, also this is the case when those things are called forth from a man which he did in the world: then, they advance from the head, to the arms, to the breast, to the loins, even to the ultimates of the feet, as if all things were written in that; for so, in man, are they arranged in order. In fact, the whole internal of man is like a man: it corresponds also to all things with man. Hence it is that the whole man, from head to heel, is his love.

It is a most usual thing that evil spirits are allowed to do evil, which yet the Lord turns to good. These are the temptations of the good and the vastations of the evil; and they are for the sake of separations and cleansings; for cleansings, like those of the blood in the body, and of the evils in a man about to be regenerated, are continually going on. Those evil ones thus join themselves with the evil everywhere round about, in the rocks and in the mountains, and to such, particularly to those who seek dominion, attach themselves; for such are those who gather others together. After they have been consociated and collected, then, there are, as it were, with them, and in that place, all with whom they have been joined; for they thus make, as it were, one body with them. They then all appear in him [undergoing the vastation] as in a subject; and, then, they are everywhere cast out of the societies to other places which correspond, and to hells. When all with whom he was thus bound have been separated and cast out, then his vastation is accomplished; for he no longer has those who support him. Thus he falls into his hell, and is wholly in evil and its resulting falsity. I saw a certain one thus vastated, from whom the consociations of the evil were plucked away, and as it were stripped off from the head all over the body, from the arms to the heel. I saw another who was thus interiorly despoiled, who approached interior [ones]. He said that he would carry them upon his knees, - which are between the natural and the spiritual. That one, who has thought interiorly, was able to gather together still subtler ones, even to genii, who were all cast out; and the mountains purged of them. This last continued throughout three days.

Vastations and purifications are going on continually; but the Last Judgment only at the end of the Church.

There are many things which might be said about the purgings of societies, inasmuch as there are innumerable genera of evils and resultant falses which must be detached continually, or from which the heavens must be cleansed. Also, they are separated alternately: those who are best in the middle, and those who are not so good at the outskirts; and some, according to dispositions and their affections, are placed there at the east, some at the south, some at the west, some at the north - which, also, occurs in a similar way. Thence it is everywhere known what they are in disposition and affection, solely from the place, or situation, in the cities, and on the mountains and rocks; also, in the smaller societies as in the churches. 5511-1

I saw, also, before they were cast out from the mountains, that they were, at first, thus arranged in order, or placed; and that they were afterwards cast out to corresponding positions.

An evil [spirit], when once his external is taken away, which served him in the world for purposes of gain, credit and reputation, lest he should run into a difference of life from others, and lest he should be punished according to the laws, - then acts from the internal, and carries on like a madman, according to all his lusts and cupidities, without restraint and without shame; nor is he able to check himself. I saw many such, who, in the world, were held as honest, and were praised by the multitude. They would also do this in the world if those external bonds were taken away, as is manifest from men who take part in civil war, when external restraints cease. It is hence plain what conscience is; for they who have conscience, which belongs to the internal, are then [i.e. in the other life] in intelligence and wisdom more than in the world; for these things, also, belong to the internal. [5513a.] ABOUT AN EARTH IN THE UNIVERSE. (In wakefulness. - I was led a journey to some earth in the universe - a thing effected through continual changes of state - which lasted for about twelve hours. I was in company with spirits and angels. I was led in a straight line towards the south, and now indirectly upwards, now downwards, to the side of a mountain, and over mountains; also over gulfs. I also heard, here and there in the way, spirits upon the mountains, speaking to one another. I then reflected how immense was the Lord's heaven; for I was able, from the extent which I traversed, to compute, by making a comparison with the extension of the spirits and angels from our earth - which dimension was known to me - that, if several hundred myriads of earths existed, and from everyone came as many men as from our earth, there would still be room for them to eternity; nor would it ever be filled.) [2] (When I came into view, they accosted me from afar, asking who I was and what I wanted. I told them that I was there for the sake of travelling; and that I was conducted thither, and brought no one any hurt. One then asked what God I worshipped. I said that I worshipped the Lord. They replied that they also worshipped the Lord, and that they had feared whether I was from those strangers (who disturb them, and from whom they flee away) who say, and wish them to believe that God is a trine, whom they name Father, Son and Holy Spirit, and then make this trine one. They said, also, that they answered them that they know that God is one, and that He is the Lord and also man; and that they care nothing for that trine; since, from it, they get an idea of three Gods owing to which idea they are altogether confused, and likewise there perishes with them the illustration they enjoy from the Lord. I told them that we, too, who are on this earth, acknowledge one God, and also that He is the Lord; and I related to them whence they [of this earth] have the idea of a trine: that, namely, in the Word, where their revelation is, those three are named; and that they, therefore, distinguish them, and thus the Divine Itself, into three persons, and have the idea of three thence; also, that they are thus equally able to think otherwise, but that they still know that God is one, since, nevertheless, those three names are only names of the one God, and are not persons. I told them, moreover, what idea I had of the Lord, by making a comparison with an angel, [thus]: an angel has his internal, which in man is called the soul, which thinks and wills; and he has an external, called the body, which sees, speaks and acts; and he also has a sphere of love, or affection, thus of life, around himself: these three make one angel. From this comparison, may be comprehended what sort of an idea ought to be entertained of the Lord, that, namely, the Father is in Him, as Himself says; His Divine-Human is the Son; and the Holy Proceeding, which fills the heavens and constitutes them, is the Holy Spirit. Thus, this trine is one. When they heard this idea, they said that they comprehend, from that, whence the visitors got the idea of three; and, further, those who were in illustration said that they know that this is so; but they grieved that those strangers separate between the Human and the Divine in the lord, when, nevertheless, they know that the Lord, as man, is God; and that, as regards the Lord, God and man are one.) [3] (They said, moreover, that those strangers confuse them by saying that they ought to have faith and believe, and that they are ignorant what faith is and what believing is, since they perceive in themselves that a thing is so, or so. To this, it was replied, that it is not necessary to tell those who are in illustration that they should believe, or have faith, since this would be like as if a man, who, with his own eyes, sees gardens, trees, fields and the like, should be told that he must believe that the gardens, the trees, and the fields exist - since he sees them; and that the case is similarly circumstanced with the faith of the things which they say, most of which are such as they do not understand. I said, further, that the reason that they say "faith," is, because man's two faculties are understanding and will; and that most of them know things from the Word, and thus understand, but do not do; and that, therefore, because the sowing of the Divine virtue from the Word goes no further than into the understanding, and not into the will, they say "believing," and "faith," when they would have said differently, if, from willing, they also did. They were given to understand that [those referred to] are able to be regenerated, but no others have the understanding illustrated save those who live according to those things [the Word teaches], and thus desire Divine truths in themselves. They comprehended this; and I perceived how greatly they were in illustration, also that their interiors were opened and in light and that they were in the celestial kingdom, - the subjects of which neither tolerate "faith," nor are willing to "believe," but say "yea, yea," or "nay, nay.") [4] (That they were in illustration, and perceived in themselves what was true and good, I was enabled to know from the fact that many things were told them about charity, about love, and about regeneration, and they immediately knew them to he as stated.) [5] (After this, I came to other spirits of the same earth, who were still farther on, at the western side of that earth. These told me that, with me, there was nothing but what was evil. I replied, that I knew it, and that the case was the same with them and with everyone; and that all the good which is with anyone is from the Lord. They thence perceived that I was in the truth; therefore, they spoke with me about that matter, and showed their idea of good, [namely] that it is from the Lord, and of evil, that it is in man; also, that the Divine always leads to good, although evil follows with it; but, still, one is distinct from the other; so that the Divine governs, and leads, and restrains, lest evil should be in freedom and prevail.) [6] They afterwards asked me how the Lord appears to the angels of our earth. I said that He appears in the sun, and that (He is the sun of heaven, from which proceeds all the Light there is with the angels and spirits, or all the light there is with all in the other life. They said that they know this is the case; but that, still, the Lord appears to them in a different way, when He descends and appears present.) [7] (Then was shown me, to the life, how the Lord appears with them. A dark cloud appeared at the front, at a certain altitude, descending; and, in descending, the cloud appeared more and more in the human form, and when it came to the spirits it then appeared in a flaming brilliancy, around which were little stars of the same color; and, when it was there, the spirits of that region assembled together from all places, and then it divided them - those who were good at the right hand, and those who were not good at the left, and thus arranged them in order according to the quality of their uprightness and goodness, and afterwards, thus arranged in order, sent them back. They said that this takes place as often as they begin to become evil and the upright to be led away by the evil. I afterwards saw Him descending pretty deeply; and then it [i.e. the cloud appeared bright, but on the way the brightness was differently varied, and, at length, changed to obscurity; and it was said that this is altogether according to the uprightness and goodness of those whom it passes through - with those who are in truths it appears bright, with those who are in falses from evil, dark; with those who are in good, flaming. The spirits, there, also saw this; and they said that it often happens, and that it happens in that way. It was told them, also, that all things are thus reduced to order which were become disarranged; and that, as often as they are brought into evils and thrown into disorder, so often [the cloud] reduces them thus to order.) [8] (That which appeared sent to them was an angelic society from the Lord, in the midst of whom, at the time, the Divine of the Lord was; for His presence in the heavens is the Divine with angelic societies. 5513-1) [9] (Then, too, all the evil are separated by the Lord from the good and cast into hell and thus those there are purged. This was the first visitation upon them - which they have been expecting.) [10] Afterwards, I inquired of them about their earth, what kind it was, and especially about their sun on that earth. They said that it was of the largeness of a man's head and of a flaming color; also, that their day equals only nine hours of our time; which they could tell by virtue of the ratio of our days, which was with me. I inquired about their years: they said that each has 200 [of their] days, which was nearly 76 days of our time. Hence I was enabled to conclude that they do not have winter but an almost autumnal season instead; for, since the days are so short, and the years so short, the cold cannot become severe, but there must be perpetual summer. They also said that it was always summer with them; and that their fields and their trees are continually in bloom. [11] They said, also, that they live on fruits and vegetables, and not the flesh of animals, and that they drink milk mixed with water, and that they have fleece-bearing [cows], like sheep but of the size of cows and young bullocks. [12] (Further, that they live among themselves house-by-house, and never together, but that still there is social interaction with them between the families; and that also they have only one married partner, and not more, because this, with them, is against Divine order.) [13] (Moreover, that they are called together every thirtieth day and listen to preachings by those who are illustrated by the Lord; and that this takes place under the open sky; also, that [the minister] preaches in a somewhat high pulpit, and teaches. Concerning revelation, they said that there are revelations with those who teach and preach, and sometimes also with others; and that revelation takes place in the following way: in the morning time, in the interval between sleep and waking, they hear, as it were, angels out of heaven, on Divine Truths and on a life according to them; and when they wake up an angel in white suddenly appears beside the bed and vanishes. It is thus evident to them that those things which they have heard are Divine. This happens in order that they may know the difference between Divine visions and visions not Divine; for, in the latter, no such angel appears.) [14] (They said that they walk about, there, entirely naked, inasmuch as [they are] in their own homes and around them, and because nakedness, with them, has nothing to do with shame: there is nothing lascivious in it. Maidens, however, do not go out, but stay at home till they arrive at a marriageable age. They are then taken to stated places, and posted behind a certain bench, by which the lower parts are screened and the breast-parts left exposed; and then the young men who were about to marry come to the place and see them, and choose themselves one for a wife. They see, instantly, from their faces, whether they are like themselves in minds and habits, inasmuch as their interiors are not hidden, but are manifest from their countenances. This occurs in different places. The young men who are about to take a wife come thither, and, if they do not meet with one, they go back. Also, when they have chosen, she follows him; and they dwell in a place prepared for them. There is always an old man, above, at the back, who sees to it that things pass off becomingly; and at one side is an old woman, who also takes precautions that all things go on decorously.) [15] (The men wear on the head a felt hat, round in the brim, and black. Their houses are low, made only of white-colored woods, over which is a roof, flat on the higher part, with a sloping cornice at the sides. At one part of that house are the wife and husband, with the maids and men-servants. The house is also continued into the distance, where the fleece-bearing cows are.) [16] (I saw the men there. Their faces were longer than the faces of the men of our earth. They were flesh-colored, as with us, but the eyes were exceedingly piercing and glittering from internal light; for they have internal light, because they are in such a state.) [17] (As regards their spirits, moreover, they bitterly complain, of the strangers who come to them from other earths, that they greatly disturb them as respects those things which belong to their worship, and said that they flee from them; also that the strangers speak of such things as they are not able to understand, but which they say ought to be believed; and that they themselves who say this do not understand those things; and that they aim at nothing else than that they may rule over them. Many of those [strangers] appeared, but were separated from the spirits of that earth: the spirits of [that] earth were on the western side, but the former ones on the eastern side. Amongst others who come thither are monks; and it was perceived that they were of those who, in the world, have traveled all round about and converted the heathen. They also travel about in the other life, in similar fashion. They said of one of these, that, when he first came, he did not say anything else than that the faith ought to be held about the Lord, that He was born, and that He was crucified and suffered for us; and that they ought to venerate His missionaries. When they hear this, they say that they know the Lord to be Man, and that they cannot learn anything from them [i.e. the monks,] since the Lord Himself teaches them; also, that they do not know what they are aiming at.) [18] (I said that the inhabitants of our earth dwell together in towns. When they heard this, they all fled as from fear; but, still, I spoke with them at a distance about that matter. They said that those strangers wish them to do the same, and that therefore they fled; knowing, that if they should live together, then many evils would assail them, as the lust of ruling, and also of possessing the goods of others, and of envying others, and thus enmities - of which evils they know nothing when they live alone, house-by-house. They also comprehend that those strangers endeavored to persuade them to such practices in various ways, solely from the lust of governing; and therefore it was that they fled away as soon as they heard of towns.) [19] (I then saw that a visitation was made upon those strangers, and that they were assembled in one place, up to several thousands, and cast out thence; and thus [the residents] were freed from such ones. With those also who were cast out, was the monk, who appeared naked, but only to the waist, being girt with a mantle, and, as to the feet, encased in shoes.) [20] (When I went away from these, a spirit from them followed me, in order that he might see the sort of objects that were on our earth. He saw many utensils made of porcelain, or of Indian clay. He saw things made of iron, of silver, and of various kinds of wood, and many articles of household furniture. He said that he had never seen such things; and, when I wished to show him a town, which lay open to the gaze when I ascended in the house, he instantly fled away, being unwilling to see it for the reason mentioned above: since, when I had the idea of a town, I had also government by kings and by primates, and many like matters, in the idea.) [21] (The strangers call the spirits of that earth simple, because the former place all understanding and intelligence in evil-doing; but I said that the spirits of that earth appear simple in such things, but yet they are a thousand times wiser [than the strangers]. With them is heaven; but with the strangers hell - where wickedness is wisdom, and wisdom, simplicity and almost nothing.) [22] (I next spoke with the monk who had been with those [strangers]. Inquiry was made as to what sort of a man he was, and what he did there? He said, That he taught them about the Lord. - What else? About heaven and hell. - What else? About faith in all the things he was going to tell them. - What else? About the Pope, that he has the power of opening heaven to whomsoever he pleases. They heard this, and investigated as to whether he believed in the Lord. It was found [that he believed] in no God; and, as to what heaven and hell are, he knows nothing more than that heaven is above and hell beneath; and about faith, that people ought to believe whatever he wished. When they heard about the Pope, they said that there is folly with every man, and that he [the monk] ought to be ranked amongst fools; for they could not imagine that such things could come into the mind of anyone. He was asked, What more? He said, That he should rule over them. To this they said: "What is this? What is it to rule?" - also, that thus he wished to take from them all heavenly light, and bring them into the darkness of hell; since he knew nothing except such things as were from hell, not even what the Lord is, of whom he had the idea of a humanity altogether like that belonging to himself. It was thence manifested that he tarried there, animated by the lust of ruling. They asked me why he wanted to rule. I said, In order that all might be his slaves; that, thus, he might thereby rule the hells; for dominion is their love which they hug. At these things they were amazed. Moreover, he was exceedingly cunning in leading others astray, and gloried in that skill, although he knew nothing of Divine truths.) [23] ([It has been mentioned] that they dwell alone, house-by-house, family-by-family, and tribe-by-tribe, and that the patriarch is supreme amongst them, and they revere him. He does not, however, rule over them from the love of self, but from the love of them, or towards them; therefore, he wishes well to them more than to himself, like a parent to his children. They consult him and he advises them about every matter whatever. Thus, the rule of love is amongst them - the rule of love for the sake of others, as different as possible from the rule of the love of self. That love, also, is from heaven, where the Divine love is of such a nature; and self-love is from hell, because there the love of self reigns. But, at this day, no such rule, or no such republic, can be established, inasmuch as there resides in everyone, from heredity, the love of reigning over others for the sake of his own honor and repute, and the love of possessing the wealth of the world beyond necessaries; and, if it could, it would also wish to possess all things in the universal earth.)

ABOUT THE HELLS OF PREACHERS WHO CARE NOTHING FOR THE WORD AND DOCTRINE FROM THE WORD. ABOUT BABYLON. Preachers who indeed know the doctrine of their Church, but yet care for it and for the Word no otherwise than that they may preach it and be promoted to dignities and to profit, and thus who think only of the world and of self, and still live morally in externals to obtain reputation: in a word, who are merely worldlings and not Christians in thinking of a life according to the precepts of the Word or of the Church - these are let into a certain hell which is in the northern district towards the west there, not as far as the boundary of the middle [part]. A cloud appears there, like a dense cloud on earth. They are let into that, and there are allotted their places under the ground; and, when there, they do not know whether the Divine is anything: usually, they ask what the Divine is, what the Lord, what heaven, what hell: thus they live in a sort of maze.

ABOUT THE AFRICAN RACE. ABOUT THE NEW HEAVEN AND THE NEW EARTH. ABOUT THE LAST JUDGMENT. It has been previously related, how, from the middle heaven, where those are who are in truths from the Word - thus, where was the college 5515-1 - many were sent to those of the Catholic communion, who, although in darkness, were still in the affection of truth for the sake of truth, by reason of a life of good.

I was now led down to the Africans, first, by a northerly, after by a westerly way - for they dwell in the west far removed from the midst, towards the northern angle there; and, at first, I came to a certain palace, like one of stone on earth, where some people were; and, after that, farther on where I halted, and heard then a vast number [who had been] sent forth from the midst, or from the college, 5516-1 to the nations which were at a distance; and, communication being granted, it was discovered that those nations were Africans, and that they were there who have lived well according to their religious belief, and acknowledged one God, and Him under the Human form.

I spoke somewhat with them about the Lord. They said that they are looking for information, and that they love to know truths. I told them that those who have acknowledged one God under the Human form, and have lived a life of good, are the ones who are able to be instructed and illustrated, since these are in the affection of truth; for good of life desires nothing more than it does truth, for it desires to know how to live well: hence those rejoice when they are instructed: also, that all such receive truth from the Lord, and are illustrated, according to the kind and amount of their good of life. They acknowledged this and rejoiced; and, afterwards, I also heard that a great number of spirits and angels who are instructed in Divine truths from the heavenly Doctrine, were sent thither.

The African race is the one in this earth which is able to be in illustration beyond all other races, because they are such that they think interiorly, and receive truths, and acknowledge that they are truths from that ground, differently from other races, for example, Europeans, who think exteriorly, and only receive those things in the memory; nor do they see that they are truths from any other ground than that they have been so instructed from infancy, and that someone said so about whom they have faith that he knows - thus, from authority. The Africans in our globe are the ones who are of the genius in which are the angels in the Celestial Kingdom; Europeans, those who are of the spiritual [genius] - the difference in the nature of which may be seen in the A[rcana Coelestia].

In a word, the Africans live according to their religion and its laws, which they love; and, therefore, they are of such a character, namely, interior. They were told that Christians do not thus live according to their religion, but according to the civil laws, and only have the doctrinals of religion in the memory, and rarely think from them on account of life, but only on account of doctrine; for they believe they are saved by the faith of doctrine and not by life, nor do they have doctrinals of life. This they wondered at exceedingly, not being willing to believe that it was so; believing that there is no man who does not live according to his religion, and, if he does not, he cannot do otherwise than become stupid, because, then, he does not receive anything from heaven.

ABOUT THE CELESTIAL KINGDOM: WHAT SORT ARE THERE. There was a certain one along with those who were of the Lord's celestial kingdom. He was a preacher. He belonged to the spiritual kingdom. The reason that he came thither, was because I spoke with him about those who were in that kingdom. When he came thither, he saw them sitting at a table; and, upon the tables, were foods of various sorts. When he saw them, he noticed how they passed the foods one to another, changed the plates, and various other things, which he supposed to be actings and drunken gesticulations. He was asked whether he understood what those things meant. He said that he did not. Others, who were along with me, who belonged to the same kingdom, did not see them acting, thus, but [saw] that those things were appearances corresponding with their thoughts. It was explained by the latter what it signified - which was done by means of spiritual ideas; and they said that they could not express the thousandth part by spiritual ideas, and even through those few [movements], nothing in fullness. They also said that they did indeed speak together, but by a cogitative speech that entered through an internal way, and thus became audible in a particular manner. The ideas of those who belong to the spiritual kingdom cannot be otherwise expressed than that they are variegations of light; but the ideas of those belonging to the celestial kingdom, that they are variegations as it were of the flame from which the light is; consequently, inexpressible in words of natural speech. The celestials understand the spiritual readily, but not vice versa; because celestial things are interior, and, from the interior, exterior things can be seen and perceived, but not the other way about.

The doctrine of the Church passes immediately into the life, with those who became celestial they live according to it, in simplicity, as soon as they know it; neither do they think at variance with it, or reason whether the thing should be done differently. But the doctrine of the Church, with the spiritual, first passes into the memory, and thence into the understanding and into the life; but they reason whether the thing is so.

Their speech is not sonorous as with the spiritual, but is like a gentle undulation which is yet audible. This was shown me.

They who are of such a quality, do not know how they imbue, or learn, [truths]; but they yet, in the other life, learn truths in other ways also, namely, so that they become as it were infixed in them: for they are not infixed, but are inflowings, or are received in that way through influx from the Lord.

There are also intermediates. These are sent among the spiritual; and, when they stand there, then they keep quiet and observe, and they wonder that they [i.e. the spiritual] are such [as they are]; and thus they themselves, also, imbue their good through truths, but the truths do not pass into the memory, but into the life, and yet are all the while implanted.

Those who are in the highest heaven belong to the celestial kingdom. They are the best and wisest of all, and innocences, because they are in self-knowledge and humility more than all others, consequently, more than all others in the state of receiving good from the Lord. They appear naked, and as infants. But they who are in the hell of the genii - who are opposite to these - are the worst and stupidest of all, and entirely contrary to innocence; because they are in self-love more than all others. These wish to appear as giants.

ABOUT THE LAST JUDGMENT. ABOUT CHRISTIANS. They were afterwards separated, we have seen above, all according to the life; not according to the external life but the internal, which is of the will or of charity. Those who lived as Christians, in accordance with the doctrine of the Church, are separated from those who lived as Christians according to the Word - from which they drew many things which suited their fancy; without doctrine. Those also were separated, who, indeed, believed according to the doctrine of the Church, but still lived according to the Word as regards the life: they who only believed and did not live according thereto, were cast out, partly into desert places and partly into hells.

In the other life, they do not care whether a man has lived well according to the civil laws and on their account, but whether he has lived according to the Divine laws and for their sake; for this latter life affects a man's interiors and sets up a communication with heaven: the former, however, a man's exteriors only; consequently, [it is a life] for the sake of self and the world. These refrain from doing evil from fear of punishment; but the former from aversion to evil on account of its being evil, and from affection for good.

ABOUT THE STATE OF THOSE WHO ARE IN HEAVEN AND IN HELL, AND OF THOSE WHO ARE NOT YET VASTATED. They who are in hell turn themselves unvaryingly to self-love, and this however they may turn about the face and body, and wherever they go. The quarters are always constant with them. Their east is the life's love, or, there is their delight. When [spirits] are such, then they are fully vastated and in hell.

In heaven, also, those who are there turn their face unvaryingly to the Lord. There, with them, is the east; to the right is the south; at the left, the north; and at their back the west - and this no matter how they turn themselves. The quarters, there, are in a contrary direction from quarters in the world. The reason is, because the sun of the world is to them a black body at their back: the sun of heaven, which is the Lord, is to their face. Hence, also, it is, that worldly things are opposed to heavenly things; for the sun of the world is relatively black: it signifies the love of self, and the moon the love of the world. The angels in heaven, also, see to the sides and at the back, when they turn the face to the Lord consequently, they see to the south, north and west, at the same time as to the east, but - inwardly in themselves. It is, also, as if their sight was all around - this, too, has been granted to me - for the light from the Lord, with an angel, sends rays in every direction; but, still, indistinctly to the other quarters.

But those who are not yet vastated, that [is], who are not yet in heaven or in hell, do not turn themselves to their ruling love unvaryingly, but, in whatsoever way they turn themselves, they change the love, and also the understanding [accordingly]; so that there are rotations, and this variously according to the place they are in. With those who come from the world, this lasts, with some, only a week; with some, months; with some, years, even as many as fifty, entirely according to [their] use there; for they attend on man, and serve the rest as subject spirits. Those who are such are said to be in the world of spirits. These, if they are cast into hell, keep on returning; but they who are vastated, and are once in hell, do not return. If they only raise out the head, they are fearfully tortured. I saw some taken out thence; but this was by favor of the Lord; but, afterwards, I saw that they relapsed into their hell of themselves. They are let out, sometimes, for the sake of certain uses, but never without special permission from the Lord. I saw that Sixtus V was taken out of hell, in order that he might speak with the last deceased pope, because he particularly desired it, but that he was not able to remain there. He eagerly desired to sink down into hell, because, above hell, he came into torture.

The evil in the world of spirits, all communicate with the hells, but in different ways according to the kind of evil and falsity they have confirmed by the life; and the good communicate with the heavens, in like manner according to their goods and truths; and, with the latter, evils are successively removed, but, with the former, goods. When the evil come into hell, they instantly put on the falses of their evil, and are confirmed in them; [when] the good come into the heavens, they put on their own truths. The good, also, are confirmed in these truths to eternity.

It ought further to be known, that, when spirits not yet vastated turn themselves about, they do not at all appear to the rest, but as it were vanish out of sight. This the evil in the world of spirits know, and thereby make themselves invisible. Disagreement of love and of thought produces the like result. Likewise, those who do not agree with them do not see their homes, or anything belonging to their dwellings. They instantly cease to appear, although they are there. The reason is, because the mind of these is elsewhere, and their love elsewhere. Hence, there are many in a town who are not seen, and many who do thus appear: likewise their houses. The evil are able to ascend the mountains where heaven is and see nothing at all there, as if the mountains were destitute of men, when, nevertheless, they are full. The cause is disagreement of loves; and, where the loves are, thither they turn their interiors; and, therefore, they do not see those things.

ABOUT THE FORMER HEAVEN AND THE LAST JUDGMENT. Visitation was made on priests in various places in Protestant Christendom, and those separated who can be called dragonists, from those who had not been. And the dragonists were found to amount to many thousands, and were cast out, by troops, into various hells, chiefly into the west, [both] nearer to, and farther from, the midst; and when they were cast out, a sphere of filthy adulteries, which were variously within the prohibited degrees, was perceived from then.

They were [such] as, when they become priests, and even read the Word and know it, yet care nothing more for it than that they may preach therefrom - since it is assumed that preachings [must be] from it. Besides, they care nothing for it, nor hold it as holy, and apply nothing from it to their life; they only apply themselves to it so that they may be advanced to higher posts, or with the aim of gain, which are their loves. Consequently, their internal is entirely closed up towards heaven, and the external open to the world. Some are able to dissimulate, and introduce themselves, by flatteries, into societies of the simple-good, who believe them to be only good, and better than themselves, because they are able to preach. Others [effect such things] differently.

Of what quality these are may appear from the crew which followed them, the number of which was immense; which crew, also, was cast out of the mountains, hills and rocks in the midst, where are those who had the Word and were able to be illustrated and to receive spiritual life. All these were such as in the world have lived a merely natural life, and, so far as they lived in societies, a civil life, which thence has also appeared moral. They have attended churches, listened to the preachings, partaken of the sacrament of the Supper; but (inasmuch as they have had no interior bonds, in fact have thought and willed evil and also done it) have never thought that such and such a thing is sin and thus against God and the neighbor, but have abstained from doing it only on account of external bonds, which are fears on account of the law, of opposition, of the loss of profit, honor and reputation - these have all had no conscience thus not any spiritual life but only natural and civil; and he who has no spiritual life has no communication with heaven, but is shut out from it; for, when externals are taken away, such ones are carried off without restraint to every crime, nor can they be withheld therefrom by heaven, since they are without communication therewith; and, howsoever the Lord may inflow through heaven, still nothing is received from that. That they are such, cannot, owing to their civil, and thence apparently moral and Christian life, be known by anyone, but only by the Lord. And, because they are not Christians, therefore neither [spiritually] alive, they cannot be together with the societies of heaven, with whom is the life of heaven. They are able to know in the world whether they were of such a character, from the sole consideration whether they have thought in themselves, This is a sin, thus against God and the neighbor, or, against the Divine precepts, and therefore against the Word and doctrine, whether they have so thought in themselves, and not only so said with the mouth; for many speak thus with the mouth, but in themselves do not so think. These latter have no conscience, neither anything of heaven in themselves - only the world. They fear their magistrates and not God. They return from churches, preaching and the Holy supper just as they were before. This is, they reckoned, their duty, because it ought so to be done.

All such, to an immense number, were cast out from the Christian region this time, out of the middle; the majority towards the west, in desert places there, where they wander and dwell together in their own huts, under magistrates who hold them in bonds by punishments and various fears. They were cast out from the Christian region because they are not truly Christians.

They were also explored, by being let into the general state of their life and turning themselves to the west; and, when to the east, still they spring back to the west, like as when a spring is twisted back and recoils; for, at the west one is turned to the world, at the east, to heaven. Some, also, turn themselves to the east when they think of it. They do not then put themselves into any simulated holy state; but this is apparent; for angels then look at their interiors, which turn of their own accord, and not at the exteriors; for the latter, with them, are then struggling in a contrary direction. The ruling love, which is the world, constantly prevails.

I heard such ones saying that they believed, since they have lived morally and civilly in externals, and have known the doctrine of the church, or listened to preachings, that they were going to come into heaven; but that they now see that civil life is a very different thing to spiritual life.

If they only think that a thing ought not to be done because it is morally evil, it is still well - or, that it is not just and equitable, and that one must not do so; because such morality is still a plane for spiritual good and truth. It is otherwise when they act only on account of civil and worldly considerations.

ABOUT ADULTERIES: ABOUT HELL. Afterwards, all the adulterers were cast out, who were all those who perceive delight in adulteries; of whom, also, there was a vast number. But [they were cast out] according to the species of the adultery; for there are many genera, and species of genera. Adulterers are not cast out into desert places like those who are adulterers spiritually - of whom, also, above 5538-1 - but into hells. The reason is, because such as perceive delight in adulteries have no communication at all with heaven; for heaven is formed upon love truly conjugial, inasmuch as conjugial love is from the conjunction of good and truth, and therefore is of heaven and of the essence of heaven; which [essence] is that conjunction. Wherefore, they do not possess the fundamental constituent of heaven, because they who have perceived delight in adulteries are not able to love their married partner, nor, consequently, to receive heaven.

In Christendom, at this day, adultery is so common that scarcely any who think from human learning or from themselves, think adulteries to be abominable. They confirm themselves in various ways [in the belief] that they are harmless; from which, also, the quality of Christendom is manifest, and, also, that its last time has arrived. The reasons are, because they do not make the doctrine of the church a matter of life; and thus because they do not care for the life; and thus, again, because they are adulterers spiritually.

CONTINUATION. I was in a state of sadness, but did not know the cause. I then heard that a vast number was being let down out of heaven towards the lower places. The reason having been sought out, it was said that they were those who rejoiced that they possess heavenly doctrine, saying that they wished to embrace it because they believe all things which are in it. Many, also, perceived that those things were truths. But, as soon as they heard that that doctrine was not only a doctrine of faith, thus that the things which were therein were not only to be known and acknowledged, but that it was a doctrine of life, and the things in it were to be willed and done - also, that doctrine effects nothing with those who merely know and affirm it, but only with those who at the same time do it; for these, from the heart, love it and embrace it - then, they because sorrowful, and all rejected it, not wanting it. Hence was my sadness; and hence were they sent down into the lower place towards the north, where there was little communication with heaven, but yet where was some communication.

Those who were let down inquired of me how much must be done, whether all the things which are in that doctrine; adding, that they could by no means do this. It was granted me to tell them that it is not grievous and difficult; since it only intends that a man should live sincerely, both in his calling and outside his calling, with everyone, and in every matter, because if he does otherwise it is sin, that is, against God and against the neighbor. They said that they wish this, namely, to live sincerely and to think in that way: but, on examination [it was found] they did not wish this, inasmuch as they desired [to act] with fraud, cunning, and deceit against others for the sake of themselves, and also to injure them in many ways; which things they did not reckon to be evils. Wherefore, they were sent away; for to live sincerely includes all such things: as, for example, that one ought not to steal, not to commit adultery, not to injure, not to cheat, and all other things of the doctrine of charity towards the neighbor. It was also found that no one is able to live sincerely for the sake of God and the neighbor, except he who is Christian as to life, and not he who is so only as to faith.

Among these, also, are they who are in false doctrines solely from the sense of the letter of the Word. These care nothing for the real truths themselves, however plainly they stand forth in the Word and however much they may be preached to them in the other life, if they have only confirmed themselves in the former. Those of them, however, who have lived in good, they, by virtue of the good, constantly crave genuine truths; for good craves truths as food does water. [Each] desires conjunction, inasmuch as one loves the other. There were seen, in immense number, those, from the Lutherans and others, who had been of such a character. Because they did not wish to embrace anything of genuine truth, they were cast down out of heaven, and sent across into the earth towards the east at the north there; and, those of them who have lived ill, into the hells at that part.

[It was said] that the dragons are opposed to heaven because they are opposed to heavenly doctrine; for heavenly doctrine does not appear in the sense of the letter, save only to the enlightened; wherefore, also, they are opposed to heaven; and, if they come thither, they immediately extinguish the wisdom of those there; but, still, when those dragons who are called forth to that part are attentively observed, they cast themselves down, by reason of a very interior obscurity which arises, and torment thence resulting. Those constitute the body and head of the dragon who have confirmed themselves [in those false doctrines] more than others; and they are situated therein according to the kind and amount of the confirmation. Their presence induces a sluggishness, even to extinction, of the affection of truth with those who are in intelligence from doctrine. From experience: such ones were below me, and above me; and, so far as they were present, so far was the affection benumbed; and if they had not been removed, numbness and loathing even to nausea would have taken entire possession of me. When anyone speaks to them from doctrine they do not understand; they oppose, and at length persecute [him] - some from aversion, some from hatred, and so forth. When they are without any doctrine, they appear to themselves to be in light, consequently, also, in their life and in the liberty of feeling altogether as they will, for and against, variously and wildly.

ABOUT THE LAST JUDGMENT AND THE NEW JERUSALEM. I saw that a vast multitude was let down out of heaven eastwards, and there allotted a place towards the front. Those who were evil were cast round about into deserts and into hells: those who were good lighted upon mansions there, to dwell in. Afterwards, I heard an immense concourse, which was let down out of heaven to all the rest of the quarters round about, to the western, southern and northern, with whom it fell out in like manner; and those who were good were allotted mansions and dwellings there. This lasted through several hours, during the whole night.

This was not a visitation, for that had often happened before, but an arranging in order; for, in the middle are the best sort, and at the boundaries are the good according to the degree of their good: towards the east also are those who are in the clearness of good; those at the west are they who are in the obscurity of good; those at the south, they who are in the clearness of truth; those at the north, they who are in the obscurity of truth.

Observe: that, in the prefaces to the doctrine, it is to be said that many intellectual things are therein; for the reason that angels are in the intellectual [degree] when they are in wisdom and intelligence; likewise, that with the man who is enlightened by the Lord when he reads the Word, nothing of understanding comes immediately; - the intellect, also, is for the reception of the truths which are of faith, and the will for the reception of the goods which are of love; and that, without such intellectual [degree], a decision could not be arrived at 5545-1 as to what is true, since, from the sense of the letter of the Word everyone is able to conclude that that is true which he proposes to himself; as, for example, that there is fury with Jehovah and that it burns even to hell, 5545-2 in David; also, that He rejoices to do evil, while He also rejoiced to do good - Deut. 28:63. So in very many other places. This is the reason that there are also intellectual things in that doctrine.

ABOUT HEAVEN. They who are in the heavens live there as they have done on the earths. Those who lived apart, or distinct, according to tribes, families, and houses, as the Most Ancients in our earth, live there also in like manner; and those who live under monarchies and in towns, live similarly there; but, still, these are also distinguished, in the towns, according to nations, families and houses, thus, according to relationships in their order - but, according to the relationships of truth from good, which are spiritual relationships. 5546-1 Those who are in spiritual relationships, there, know each other at first sight, exactly as if they had been kinsfolk and relatives on earth. They are like intimates, although they have never seen each other before

ABOUT HEAVEN IN GENERAL AND ABOUT ITS DEGREE. There are heavens above heavens, and communication between them. Spirits and angels do not know how the case is with the communication and conjunction, except those who are in the highest heaven. There are seven degrees of these, distinguished, in general, between those who are internal and those who are external. Those who are internal are called celestial, and those who are external are called spiritual. The internal are distinguished into three, and the external into three; and, between the internal ones and the external ones is given a medium for the sake of conjunction. The ones who constitute the medium are called celestial-spiritual. Hence it is that there are seven degrees.

The first degree, which is the inmost one with the internal, is the Lord's alone, and may be said to be the very dwelling-place of the Lord 5548-1 in heaven; for what is there transacted the angel does not know, but yet he is ruled by the Lord through it. The second degree with the internal, is one which comes to their perception indeed, like the internal of man does to that of his external. The third degree is the one in which these angels live, and where they have their perception: their human is there, and their soul in the second degree; just as man thinks in his natural and sensual, and not in the internal intellectual. Thus those in that heaven possess an external like all spirits; but it is quiescent with them, and they do not know that they have it: thus, it is quiescent like a man's external when he is asleep. But, still, that external is filled with their internals. Through it occurs the communication with those who are in externals, or in the spiritual world, 5548-2 by means of the celestial-spiritual.

The angels who are in the spiritual heaven, are not in internals but in externals. That external also is tripartite, namely, into internal, middle and external. The external, which approaches towards the external sensual in the world, is quiescent In the middle degree, they live, as to thought and observation. The internal is like a soul to them. They indeed have the internal which is above, but it is shut up. The communication [of the Lord] with these occurs through the celestial-spiritual heaven, across the celestial. Hence it is that spiritual angels are in the internal of the natural.

From these things it is plain that there are three degrees of heavens, or of angels in the heavens. The same number of degrees, also, are given with men the world who are angels; but, then, they do not know what is transacting in the internals. After death these are opened.

Footnotes

5508-1 Marginal note: "N. B."

5511-1 The arrangement of worshippers in the churches, according to state, is described in nos. 4929, 4936, 4938. -ED.

5513-1 Compare Heaven and Hell, 69. -ED.

5515-1 See no. 5505. -ED.

5516-1 See no. 5505. -Ed

5538-1 No. 5473, 5475. -ED.

5545-1 In the margin: "N.B."

5545-2 A passage to this effect is Deut. 32:22. -ED.

5546-1 In the margin: "N.B."

5548-1 The inmost degree of the human mind is so described in Heaven and Hell, no. 39. -ED.

5548-2 The phrase "spiritual world" seems to be employed here in a sense altogether unusual, as designating, namely, the "world," or region, in the other life, which the "spiritual" angels, as distinguished from the "celestial," inhabit. -ED.