739# 此后，天使同他的同伴回到会集之处；那些智慧人的各队尚未离开那里。天使在那里把那些人召到自己面前；他们曾相信，天堂的喜乐和永远的幸福，不过就是被准许进入天堂，并且这种进入是出于神性恩典；那时他们便有喜乐，正如世人在节庆之日进入君王宫廷，或受邀进入婚筵时所享的喜乐一样。
天使对他们说：“你们在这里稍候片刻；我要吹响号角，届时会有一些在教会属灵事务上以智慧闻名的人来到这里。”
过了几个小时，有九个人来到；每人都戴着桂冠，作为他们名声所得胜利的标志。天使把他们引入会堂；先前被召集的所有人都在那里。
天使当着众人的面对这九位戴桂冠的人说：“我知道，你们曾照自己的愿望，并照自己的观念，蒙准升入天堂；后来又回到这较低的、或说天堂以下的地上，并且对天堂的状态有了充分认识。因此，请你们述说，天堂在你们看来究竟如何。
【2】他们便按次序回答。
第一位说：“从幼年直到我在世生命的终结，我对天堂的观念一直是：天堂乃是一切福乐、幸福、愉悦、优美和快乐的地方；若我被准许进入那里，就会有这类幸福的气息环绕我，我也会满怀吸入它们，如同新郎举行婚礼、并同新妇进入洞房时一样。
我怀着这种观念升入天堂，经过了第一重守卫，也经过了第二重；但来到第三重守卫时，守卫长对我说：‘朋友，你是谁？’
我回答说：‘这里不是天堂吗？我是照我愿望的渴慕升到这里来的；请准我进去。’
于是他准我进去了。
我看见天使穿着白衣；他们围着我走动，察看我，又低声说：‘看哪，一个新来的客人，没有穿天堂的衣服。’
我听见这些话，心里想：这在我看来，正像主所说那没有穿婚筵礼服而进入婚筵的人。于是我说：‘请给我这样的衣服。’
他们却笑了。这时，有一人从宫廷跑来，带着命令说：‘把他剥得赤身，把他赶出去，并把他的衣服丢在他后面。’
于是我就这样被赶了出来。”
【3】第二位接着说：“我也像他一样相信，只要我被准许进入头顶上的天堂，喜乐就会环绕我，而我将永远吸入这些喜乐。我也得偿所愿；可是天使一看见我，就逃开了，并彼此说：‘这是什么怪物？夜鸟怎么来到这里了？’
我实际感到自己从人的状态中发生了变化，虽然我并没有真正改变；这是因天堂气氛的吸引而在我身上产生的。
但很快有一人从宫廷跑来，带着命令，要两个仆役把我带出去，并沿着我上升的路把我送回家中。等我回到家里时，在别人看来，在我自己看来，我又像一个人了。”
【4】第三位说：“我对天堂一贯的观念是出于地点，而不是出于爱。因此，当我来到这个世界时，便以极大的渴望想要进入天堂；我看见有人上升，就跟随他们，也被准许进入，但没有走出几步。
可是，当我想照自己关于那里喜乐和福乐的观念来使心情欢欣时，由于天堂之光进入我心中——那光洁白如雪，其本质据说是智慧——我的心智便被昏沉侵袭，眼前也随之发黑，并开始发狂。
不久，由于天堂之热进入我里面——那热与那光的洁白相对应，其本质据说是爱——我的心开始悸动，焦虑占据了我，内在的痛苦折磨着我；于是我仰面倒在那里的地上。
当我躺着时，有一名侍从从宫廷前来，带着命令，要人轻轻地把我抬回我自己的光和我自己的热中；我一回到其中，我的灵和我的心便恢复了。”
【5】第四位说，他自己对于天堂也有地点的观念，而没有爱的观念；并且说：“我刚来到灵性世界时，就询问智慧人，是否可以升入天堂。他们告诉我，人人都可以，但要谨慎，免得被抛下来。
我听见这些话便笑了，并升了上去；因为我也像别人一样相信，全宇宙所有人都能完全接受那里的喜乐。
可是，实在说，我一进去，几乎就失去了生命；由于头部和身体中的痛苦，以及由此而来的折磨，我倒在地上，像被放近火旁的蛇一样蜷曲自己，并爬到一个陡崖边，从那里把自己抛了下去。
后来，下面站着的人把我扶起，送到一处客舍，我才恢复健康。”
【6】其余五人也讲述了他们升入天堂时所经历的奇异之事；他们把自己生命状态的变化，比作鱼从水中被提到空气里时的状态，也比作鸟在以太之外时的状态。
他们说，经历这些艰难遭遇以后，他们不再渴望天堂，只愿无论在哪里，都与和自己相似的人共同生活。
他们也知道，在我们所在的灵界中，所有人都要先受预备：善人预备进入天堂，恶人预备进入地狱；等他们预备好了，便看见道路向他们敞开，通往与自己相似者的群体；他们将与这些人同住直到永远。那时他们便愉快地进入这些道路，因为这些道路就是他们自己之爱的道路。
最初被召集的所有人听见这些话，也承认，他们对天堂原来也没有别的观念，只以为天堂是一个地方，在那里可以张口尽情吸饮四周涌来的喜乐，直到永远。
【7】此后，那位吹号的天使对他们说：“现在你们看见了，天堂的喜乐和永远的幸福并不属于地点，而属于人的生命状态；天堂生命的状态来自爱与智慧。又因为功用是这二者的承载者，所以天堂生命的状态，乃是爱与智慧在功用中的结合。
若说仁义、信仰和善行，也是同一回事；因为仁义就是爱，信仰就是智慧所由来的真理，善行就是功用。
此外，在我们这个灵性世界中，也有地点，如同在自然世界中一样；否则便不会有住处，也不会有彼此区别的居所。然而，那里的地点并不是真正的地点，而是照爱与智慧，或仁义与信仰的状态而显出的地点表象。
【8】凡成为天使的人，都在自己里面带着自己的天堂，因为他带着自己天堂的爱；人从受造起，就是大天堂的最小形像、影像和样式。人的形态也无非如此。
因此，每个人都会来到一个天堂群体，而该群体的形态在他个别的形像中得以呈现。所以，当他进入那个群体时，便进入与自己相对应的形态；这就像从自己进入自己里面，又像从那个群体进入它在自己里面的形态。他也吸取该群体的生命，作为自己的生命；同时，该群体也吸取他的生命，作为自己的生命。
每一个群体都如同一个共同整体，其中的天使则如同相似的部分，由这些部分共同构成那个整体。
由此可知，凡处于邪恶并由此处于伪谬中的人，已经在自己里面形成了地狱的形像；这种形像在天堂中因流入而受折磨，也因相反者作用于相反者的强烈活动而受苦。
因为地狱之爱与天堂之爱相反；因此，这两种爱的快乐彼此冲突，如同仇敌一般；一旦相遇，便互相毁灭。”
739# 此后，天使和他的同伴回到聚会的地方，那里还有几队智者没有离开。天使召集那些相信天堂的喜乐和永恒的幸福只是准许进入天堂，这种准许来自神性恩典的人；他们认为那时，那些被准许进入的人就体验到喜乐，就像世上那些在节日被允许进入皇宫，或受邀参加婚礼的人一样。天使对这些人说：“你们在这里稍等；我要吹号，那些在教会事物上以智慧著称的人就会来到这里。”几个小时后，有九个人来了，每个人都戴着月桂花环，作为其名声的象征。天使把这九个人领进聚会的地方，之前所有被召集的人都聚集在那里；当着他们的面，天使向那九个戴花环的人说话，说：“我知道，由于你们自己的愿望，并按照你们的想法，你们被允许升入天堂；现在你们已经回到这片较低或亚天堂的土地，对天堂的状态有了全面了解。因此，请告诉我们，天堂是如何向你们显现的。”
他们按顺序回答。第一个说：“从幼年，直到我在世上的生命结束，我对天堂的观念是，天堂是一个充满各种祝福、幸福、快乐和愉悦的地方；我若被允许进入那里，就会被这样的幸福氛围包围，尽情吸入它们，就像新郎在婚礼上，在与新娘一同步入洞房的时候。怀着这种观念，我升入了天堂，通过了第一道岗哨，也通过了第二道岗哨；但当我走到第三道岗哨时，护卫长向我说话，说：‘朋友，你是谁？’我回答说：‘这不是天堂吗？我出于诚挚的愿望升到这里，恳求你允许我进去。’于是，他允许我进去了。我看到一些白衣天使，他们围着我走动，看着我，喃喃地说：‘这里有一个没有穿天堂衣服的新客人。’我听见他们说的话，就想：‘我觉得这话就像主论到那个来参加婚礼，却没穿婚礼礼服的人所说的话。’于是，我对天使说：‘请给我这样的衣服。’但他们只是笑笑。然后，有一个人急忙从院子里出来，传令说：‘剥光他的衣服，把他赶出去，把他的衣服扔在他后面。’于是，我就被赶了出来。”
按顺序第二个接着说：“我和他一样，也认为只要我被准许进入我头顶上的天堂，喜乐就会在我周围流动，我必永远呼吸它们。我也得偿所愿。但当天使们看到我时，他们都逃跑了，彼此说：‘这是什么奇怪的预兆？夜鸟怎会到这里来？’我实际上感觉到一种变化，就好像我不再是人类的形状，尽管我没有变。这种结果是我吸入天堂的大气产生的。但很快就有一个人从院子里跑出来，传令让两个仆人把我带出去，沿着我上升的路把我带回来，直到我到了自己的家。当我在家里时，在我自己和其他人看来，我似乎又是一个人了。”
第三个说：“我对天堂的观念始终是地方的观念，而不是爱的观念。因此，当我进入这个世界时，我热切地渴望上天堂；看到一些人正在上升，我就跟着他们，并且被准许进入，但只走了几步。然而，当我想根据我对那里的喜乐和幸福的观念来取悦我的心智时，由于天堂之光（这光白如雪，本质上是智慧，如我所被告知的），我的心智陷入昏迷，我的眼睛由此一片漆黑，我开始发疯。接着，由于天堂之热（这热与光的亮度相对应，我现在明白它本质上是爱），我的心开始悸动，我充满焦虑，因内在痛苦而饱受煎熬，我直挺挺全身扑倒在地。当我躺在那里时，一个侍从从院子里出来，命令他们把我轻轻抬进我自己的光和热中；我一进入这光和热，我的灵和心就都恢复了。”
第四个说：“我对天堂的观念也源于地方，而不是源于爱。因此，一进入灵界，我就问一些智者是否允许升入天堂。他们告诉我，每个人都可以，但他要小心，免得又被扔下来。我对此一笑了之，就上去了，和其他人一样相信，全世界所有人都能接受丰满的天堂喜乐。但事实上，我一进去，几乎就死了；我的头和身体都遭受着疼痛和随之而来的折磨，我仆倒在地，像靠近火的蛇一样扭动翻滚，爬到边缘，从而把自己扔了下来。后来，我被站在下面的一些人扶起来，并被带到一家客栈，在那里恢复了健康。”
剩下的五个人也讲述了自己上天堂的精彩故事，将他们生命状态的变化比作与鱼从水中被提到空气中时的变化，鸟从空中被提到以太中时的变化。他们说，经历了这些磨难之后，他们不再渴望天堂，只想生活在他们的同类中间，无论他们在哪里。他们补充说：“我们知道，在我们现在所在的灵人界，所有人都首先做好准备，善人为天堂做好准备，恶人为地狱做好准备；准备好后，他们会看到为他们打开的道路，通往同类的社群，他们将与同类永远生活在一起；那时，他们喜欢走上这些道路，因为这些道路是他们爱的道路。”当所有组成第一次集会的人听到这些话时，他们都承认，他们对天堂也没有其它观念，只是认为它是一个地方，在那里，他们可以永远大口地喝着他们周围流淌的喜乐。
然后，拿号筒的天使对他们说：“你们现在看到，天堂的喜乐和永恒的幸福不是取决于地方，而是取决人的生活状态；天堂生活的状态来自爱和智慧；由于功用包含爱和智慧，或说是两者的容器，所以天堂生活的状态来自功用中的爱和智慧的结合。如果我们说仁爱，信仰和善行，情况也是如此，因为仁爱是爱，信仰是真理，智慧来自真理，善行是功用。此外，我们灵界和自然界一样，也有各种地方；否则就不会有住处或独特的居所。然而，这里的地方不是地方，只是基于爱和智慧的状态，或仁爱和信仰状态的地方的表象。
“凡成为天使的人，都带有自己的天堂在自己里面，因为他带有属于其天堂的爱在自己里面；事实上，人被造为大天堂的一个小样式或肖像、形像和预表；人的形式不是别的。因此，所有作为天堂的微型形式的人都会进入某个实际的天堂社群，或说每个人都会进入那个他作为其总体形式的一个特定形像或个体样式的天堂社群。所以当他进入那个社群时，他就进入了与他自己相对应的形式，因而进入这个社群，就像从他自己进入他自己，又像从社群进入他自己里面的社群，享有既与社群，也与他自己共同的生活。每个社群都像一个共同体，其中的天使就像构成总体的各个部分。由此可推知，那些处于邪恶和由此产生的虚假之人，在自己里面形成了地狱的形象；当他们在天堂里时，这种地狱的形像会受到两个对立面互相对抗的流注和暴力活动的折磨；因为地狱之爱是天堂之爱的对立面；因此，这两种爱的快乐像敌对势力一样相互碰撞，每次见面都会互相摧毁。”
739. After that, the angel returned with his group to the original place of meeting. The groups of the wise had not left yet. The angel next summoned the people who believed that heavenly joy and eternal happiness were just a matter of being allowed into heaven by divine grace; and that the joy people then have was much like the joy people have in the world just by showing up when they are invited to a royal palace for the days of a festival or are invited to a wedding.
To this group the angel said, "Wait here a while longer, if you would; I am going to sound the trumpet and summon some people who were famous for their wisdom regarding the spiritual teachings of the church. "
Several hours later nine men arrived. As an indication of their distinguished reputations, they were all wearing laurel wreaths. The angel brought them into the building where all the others were who had previously been summoned.
Before the entire assembly, the angel welcomed the nine distinguished guests and said, "I know that because of the idea you had had of heaven, you fervently desired to go there, and it was granted. You went up to heaven; you then came back to this lower region beneath heaven with full knowledge of what heaven is like. Please tell us, therefore, if you would, how heaven seemed to you. "
[2] The nine distinguished theologians gave their responses in sequence.
The first theologian said, "The idea that I had had of heaven from the time I was a child right through to the end of my life in the world was that it was a place - a place that contained all bliss, all good fortune, all delight, all satisfaction, and all pleasure imaginable. I thought that if I were simply to be allowed in, I would be surrounded by an aura of all that happiness, and would drink it in with every fiber of my being, like a bridegroom when he is getting married and when he enters the bridal suite with his bride.
"With this idea in mind, I went up into heaven. I got past the first guard post and the second. When I came to the third, the chief officer stopped me and said, 'Who are you, my friend?' I replied, 'Isn't this heaven here? I have come up here because I have longed and prayed to be in heaven. Please let me in. '
"He did let me in. I saw angels in white clothes. They gathered around me and were looking me over and murmuring, 'Look at this. A new guest who is not wearing the clothes of heaven!'
"I heard that and thought to myself, 'This reminds me of the person whom the Lord says came to the wedding without a wedding garment. ' I said to them, 'Give me clothes like that. ' But they just laughed.
"Then someone came running from the palace with these orders: 'Strip him naked, throw him out, and throw his clothes after him. ' And in just that manner I was thrown out. "
[3] The second theologian said, "I had the same beliefs he did, that if I was just allowed into heaven, which is above my head, joys would flow all around me and I would breathe them in forever. Well, my wish was granted. But when the angels saw me they ran away and said to each other, 'What is this strange omen? How did this night bird get here?' And in fact, I felt as though I had changed into something nonhuman, although in reality I had not; it was just the effect of breathing the atmosphere of heaven. Soon someone from the palace ran up with orders for two servants to lead me back down by the way I had come, and take me all the way to my home. When I was back at home again, I looked human again to myself and to others. "
[4] The third theologian said, "My idea of heaven was always an idea of a place and not an idea of love. Therefore when I arrived in this world, I felt a tremendous longing for heaven. I saw people going up in that direction, so I followed them. I was let in, but not more than a few feet. Because of the idea I had of the joys and blessings there, when I tried to feel that delight in my mind it went blank instead and I lost my vision and began to lose my mind. That was the effect of the light of heaven, which was as bright and white as snow, and is essentially wisdom, so I'm told. Soon I was having heart palpitations and tremendous anxiety, due to the heat of heaven, which is just as intense as the light is bright and which I now understand is essentially love. I was attacked with inner pain. I threw myself down on my back on the ground there. While I was lying there, an attendant from the palace came with an order to carry me slowly back to my own light and heat. When I was in my own light and heat again, my spirit and my heart were restored. "
[5] The fourth theologian said, "In my case also I had been thinking of heaven in terms of a place and not in terms of love. As soon as I arrived in the spiritual world I asked wise people whether I was allowed to go up to heaven. They told me, 'Everyone is allowed to go up; just take care not to be thrown back down. ' I laughed when they said that, and up I went, believing as these others did that everyone in the entire world is capable of receiving those joys in all their fullness. In actual fact, though, when I was in heaven, I was almost knocked unconscious by it. Because I felt pain and torment in both my head and my body, I threw myself to the ground and rolled and writhed like a snake next to the fire. I crawled all the way to a cliff-edge and threw myself over it. I was picked up by people who were standing below and carried to an inn; there I recovered. "
[6] The other five theologians told similarly astounding stories about their journeys up to heaven. They compared the state of their life in heaven to a fish that is lifted out of the water into the air and birds that are lifted up into the ether. They said that after those extremely difficult experiences, they no longer desired to go to heaven; they wanted no more than a life shared with other people who were like them, wherever such people happened to be.
They said, "We now know that in the world of spirits, where we are now, we all first undergo a preparation. The good are prepared for heaven, and the evil are prepared for hell. Once we are prepared, we see pathways that open up for us, leading to communities of people like ourselves; we will remain with these people to eternity. We find delight in following these paths, because they are the paths of our own love. "
All the people in the first group heard this and admitted that they had had exactly the same ideas about heaven - that it was a place where they would forever drink in the joys that surrounded them.
[7] The angel with the trumpet then said to them, "Now you see that heavenly joys and eternal happiness are not a matter of where you are, but of what your state of life is. A heavenly state of life comes from love and wisdom. Because usefulness is what contains love and wisdom, a heavenly state of life is a matter of the partnership between love and wisdom in usefulness. You can also use the terms goodwill, faith, and good works. These are equivalent, because goodwill is love, faith is the truth that leads to wisdom, and good works are useful.
"Now, there are in fact locations in our spiritual world, as there are in the physical world. Otherwise there would be no places to live and no separate homes. Nevertheless, the nature of a location here is not physical; it is where something appears to be, based on its state of love and wisdom or of goodwill and faith.
[8] "All who become angels carry their own heaven deep within themselves, because their love is the love that constitutes their heaven. We were all created to be a miniature form, an image, and an emblem of the heaven that exists on a grand scale. That is what the human form is. Therefore all who are miniature forms of heaven come into some actual community of heaven. When they enter that community, they are entering a form that corresponds to themselves. Therefore it is as if they are going from themselves into a community that is already actually inside them, forming a connection between the community outside and the community within, and making the community's life their own and giving their life to the community. Every community of heaven is like an aggregate whole, and the angels of that community are like individual yet similar parts that together make up that whole.
"It follows then that people who are entrenched in evils and falsities have created a model of hell in themselves. When they are in heaven, that model of hell is tormented by the inflow and the violent activity of one opposite against another. Hellish love is opposite to heavenly love. Therefore when the delights of these two loves encounter each other, they clash like enemies and kill each other. "
739. After this the angel returned with his companions to the place of assembly, which the groups of wise men had not yet left, and there he called to himself those who had believed that the joy of heaven and everlasting happiness were simply admission to heaven, and this by God's grace. They thought that then they would have joy, just as those do in the world who are invited to attend kings' courts on feast days, or to go to weddings. 'Wait here for a little while,' the angel told them, 'and I will sound a blast on the trumpet, and people will come here who are famed for their wisdom in spiritual matters concerning the church.' After some hours nine men had come, each wearing a laurel-wreath as a mark of his distinction. The angel brought them into the assembly hall, where all who had earlier been summoned were present. In their presence the angel addressed the nine laureates, and said: 'I know that you have been allowed, as you earnestly desired according to the notion you had formed, to go up to heaven; and that you have now come back to this lower or subcelestial earth, fully informed about conditions in heaven. Tell us therefore what heaven seemed like to you.'
[2] They replied in turn. The first said: 'From earliest childhood until the end of my life in the world my notion of heaven was that it was the place of every kind of blessedness, bliss, delight, beauty and pleasure. I thought that if I were admitted, such an aura of happiness would lap me round that I should drink it in and fill my heart with it, like a bridegroom at a wedding, and when he enters the nuptial chamber with his bride. With this notion I went up to heaven and passed the first set of guards, and also the second. But when I reached the third set of guards, their officer spoke to me. "Who are you, friend?" he said. "Isn't this heaven?" I answered. "I have come up here to satisfy my earnest desire, so please let me in." And he did so. There I saw angels in white clothes, and they walked round me and looked at me, and I heard them whispering: "Here is a new arrival who is not wearing the clothes of heaven." On hearing this I thought: "This sounds to me like the man whom the Lord spoke of as having gone to a wedding without a wedding garment." So I said: "Give me clothes like yours." But they only laughed. Then someone hurried up with orders from the court: "Strip him naked, throw him out and throw his clothes after him." And in that way I was thrown out.'
[3] The second to speak said: 'My belief was like his, that if I was admitted to heaven, which is above my head, I should be surrounded by joys so that I could breathe them in for ever. I too was granted my wish. But when the angels saw me, they ran away, saying to one another: "What is this monstrous happening? How has a night bird come here?" In fact I felt I was changed from a human being, though no change took place. This was the result of breathing the atmosphere of heaven. Soon someone hurried up with orders from the court, that two servants should take me out and escort me back down the path I had followed up, until I reached home. When I was back at home I seemed to others and to myself like a human being again.'
[4] 'I,' said the third, 'had always had a notion of heaven as a place, not as based on love. So when I came into this world, I had a great longing for heaven; and when I saw people going up, I followed them. I was allowed in, but not for more than a few paces. But when I wanted to cheer myself with my notion of the joys and blessedness there, the light of heaven, which was white as snow, and is said to be in essence wisdom, filled my mind with bewilderment, so that darkness covered my eyes and I began to go mad. Then the heat of heaven, which was as strong as the whiteness of its light, and is said to be in essence love, made my heart pound, filled me with anxiety, and so racked me with internal pain that I threw myself on my back upon the ground. As I lay there, an attendant came from the court with orders that they were to carry me gently down to my own light and heat. On reaching these my spirits recovered and my heart became normal.'
[5] The fourth said that he too had thought of heaven as a place and not as based on love. 'As soon as I came into the spiritual world,' he said, 'I asked the wise men whether one was allowed to go up to heaven. They told me that everyone is allowed, but they must take care they are not thrown out. I laughed at this and went up, believing as did others that all in the whole world could receive the joys there to the full. But in fact when I got inside, I nearly died, and the pain which racked my head and body made me cast myself upon the ground, and I writhed like a snake put close to a fire, creeping towards a precipice, over which I threw myself. Afterwards I was picked up by the bystanders below and carried to an inn, where I returned to normal.'
[6] The other five too had remarkable stories to tell about how they went up to heaven. They compared the changes in their condition of life with those of fish, when they are lifted out of water into the air, or of birds in the upper air. They said that after such rough treatment they had no further desire to go to heaven, but only to live in the company of people similar to themselves, wherever they are. They were aware, they said, that in the world of spirits, where they then were, all are first prepared, the good for heaven, and the wicked for hell. When they have been prepared, they see roads opened up leading to communities of people like themselves, in whose company they will remain for ever. They take these roads with pleasure, because they are the ways their love takes them. All those from the first group assembled, on hearing this, admitted that they too had no other notion of heaven than as a place, where they had only to open their mouths to drink in for ever the joys around them.
[7] After this the angel with the trumpet said to them: 'You can now see that the joys of heaven and everlasting happiness are not places, but are the conditions of a person's life. The conditions of life in heaven arise from love and wisdom; and because it is service which holds together love and wisdom, the conditions of life in heaven are due to their combination in service. It is the same if one speaks of charity, faith and good deeds, since charity is love, faith is the truth which leads to wisdom, and good deeds are services. There are, moreover, in our spiritual world places just as there are in the natural world, otherwise we should have nowhere to live or any separate dwellings. But position is there not in space, but is an appearance of space depending on one's condition with respect to love and wisdom, that is, to charity and faith.
[8] 'Everyone who becomes an angel carries within himself his own heaven, since he has a love for his own heaven. For man is by creation a small-scale effigy, image and model of the great heaven. The human form is nothing else. Therefore each person comes into the community in heaven of which he is formed as a particular effigy. When therefore he comes into that community, he enters a form corresponding to himself, so passing from himself to himself in it, and from it to it in himself. He absorbs its life as if it were his own, and his own as if it were its. Each community there is as it were something shared, and the angels there are like similar parts combining to create the community. It now follows from this that those who are in the grip of evils and so of falsities have formed in themselves an effigy of hell; and this in heaven is tortured by the inflow and violence of one thing working upon its opposite. For hellish love is the opposite of heavenly love, so that the pleasures of those two loves clash with one another like enemies, and kill each other when they come to grips.'
739. After this the angel returned with his companions to the place of meeting, from which the different companies of wise men had not yet departed, and there he called to him those who believed that heavenly joy and eternal happiness are merely admittance into heaven, and that this admittance is from Divine grace, and that those admitted are at once gifted with joy, like those in the world who are permitted to enter royal palaces on days of festivity, or are invited to weddings.
To these the angel said, "Wait here a while, and I will sound my trumpet, and those who are celebrated for wisdom in the spiritual affairs of the church will come hither." After a few hours there came nine men, each decorated with a laurel wreath as a token of his reputation. These were led by the angel in to the place of meeting where all those called together before were waiting, and in their presence the angel addressed the nine wearing the wreaths, saying, "I know that you, because of your wish and in accordance with your ideas, have been permitted to ascend to heaven, and that you have returned to this lower or sub-celestial earth with a full knowledge of the state of heaven; tell us therefore how heaven appeared to you."
[2] They replied in order. The first said, "My idea of heaven, from earliest boyhood even until the end of my life in the world, was, that it was a place of all kinds of blessedness, satisfaction, delight, gratification, and pleasure; and that if I were to be admitted there I should be surrounded by an aura of such felicities, and should inhale them with full breast, like a bridegroom when he celebrates his marriage and enters the marriage-chamber with his bride. With this idea I ascended to heaven; I passed the first guards, and also the second; but when I came to the third, the officer of the guards addressed me and said, 'Who are you, friend?' I answered, 'Is not this heaven? I came here prompted by my own earnest desire; admit me, I entreat you.' And he admitted me. And I saw some angels in white garments, who walked around me, and looked at me, and murmured, 'Here is a new guest, not clothed in the garments of heaven.' I heard the remark, and thought, 'This seems to me like what the Lord said of the man who came to the wedding not having a wedding-garment;' and I said, 'Give me such garments of heaven.' But they only laughed. And then one came running from the court with the command, 'Strip him naked, cast him out, and throw his clothes after him.' And so I was cast out."
[3] The second in order then said, "I also believed as he did, that if I were only admitted into heaven, which was above my head, joys would flow around me, and I should breathe them forever. I also obtained my wish. But when the angels saw me they fled, and said to one another, 'What portent is this? How did that bird of night get here?' And I actually felt myself to be changed from being a man, although I was not changed. This effect was produced by my inhaling the heavenly atmosphere. And presently one ran from the court with the command that two servants should lead me out, and conduct me back by the way I came, right to my own house. And when I was at home, I again appeared to myself and others as a man."
[4] The third said, "My constant idea of heaven was derived from place, not from love; and therefore when I entered this world I longed intensely to get into heaven, and seeing some ascending, I followed, and was admitted, though only a few steps. But when I wished to gladden my mind with an idea of the joys and blessedness there, owing to the light of heaven (which was white like snow, and the essence of which is said to be wisdom), a stupor seized my mind, and from it a thick darkness came upon my eyes, and I began to be insane; and presently, owing to the heat of heaven (which corresponded to the brightness of that light, and the essence of which is said to be love), my heart palpitated, anxiety took possession of me, I was tortured with interior pain, and threw myself down at full length upon the ground. And while I was lying there, an attendant came from the court with the command for them to carry me away carefully into my own light and heat, and as soon as I came into these my spirit and heart were restored to me."
[5] The fourth said, "My idea of heaven also was derived from place, not from love, and as soon as I entered the spiritual world I asked some wise men whether it was allowable to ascend to heaven. They told me that everyone is permitted, but he should beware lest he be cast down again. I laughed at this, and went up, believing like the others that all in the whole world are capable of receiving the joys of heaven in their fullness. But verily, as soon as I entered I became almost dead; and from the pain and consequent torture in my head and body, I threw myself upon the ground, writhed like a serpent near a fire, crawled to the brink, and thus cast myself down. Afterwards I was taken up by some who stood below, and carried to an inn, where my health was restored."
[6] The remaining five also gave wonderful accounts of their ascents to heaven, comparing the changes of their states of life to that of fishes when taken out of water into the air, and of birds when taken up into the ether, and they said, that after those hard experiences they no longer had any desire for heaven; but only for a life in company with their like, wherever they might be; and that they knew that in the world of spirits where we then were, all are first prepared, the good for heaven and the evil for hell; and when prepared, they see ways opened for them to societies of those like themselves, with whom they are to remain forever; also that they then enter these ways with delight, because they are the ways of their love.
When those of the first assembly had heard these statements, they all confessed that they, too, had entertained no other idea of heaven than as a place where with full mouth they might forever drink in the joys flowing around them.
[7] The angel with the trumpet then said to them, "You now see that the joys of heaven and eternal happiness are not a matter of place, but of the state of man's life, and the state of heavenly life is from love and wisdom; and as use is the containant of these two, the state of heavenly life is from the conjunction of these in use. It is the same if we say instead, charity, faith, and good works, since charity is love, faith is truth from which comes wisdom, and good works are uses. Furthermore, there are places in our spiritual world as in the natural world, otherwise there would be no habitations or distinct dwellings; and yet place here is not place, but an appearance of place in accordance with the state of love and wisdom, or charity and faith.
[8] Everyone who becomes an angel carries his heaven within him, because he carries within him the love that belongs to his heaven; for man by creation is a lesser likeness, image, and type of the great heaven; and the human form is nothing else; so that everyone enters that heavenly society whose form he is as an individual likeness; consequently when he enters into that society he enters a form correspondent to his own, thus he enters the society as if entering into himself from himself, and as if from the society into the society in himself, and partakes of its life as his own, and of his own life as its life. Every society is like a common body, the angels therein are the like parts of which the general exists. From this it now follows that those who are in evils and in consequent falsities, have formed in themselves a likeness of hell, and this is what suffers torture in heaven from the influx and vehemence of the activity of opposite against opposite; for infernal love is the opposite of heavenly love, and the delights of the two loves come into collision like hostile forces, and destroy each other when they meet."
739. After this the angel returned with his companions to the place of meeting from which several companies of the wise men had not yet departed. He summoned those who believed that heavenly joy and eternal happiness consisted merely in admission into heaven, and this by Divine grace; and that those who are admitted then experience joy like those in the world who enter the palaces of kings on days of festivity; or who go by invitation to a wedding. To these the angel said, "Wait here awhile; and I will sound the trumpet, and there will come here several who are renowned for their wisdom in the spiritual things of the Church."
Some hours later nine men presented themselves, each wearing a laurel wreath as a mark of his fame. The angel led them into the house of meeting where all those had assembled who had been summoned before; and in their presence, addressing the nine men wearing the decoration, said: "I know that at your own desire, and in accordance with your own idea, you have been permitted to ascend into heaven; and that you have returned to this lower or sub-heavenly land with a full knowledge of the state of heaven. Tell us, therefore, how heaven appeared to you."
[2] Then they replied in order. The first said: "From my earliest childhood even to the end of my life on earth my idea of heaven was, that it was a place abounding with every kind of blessing, happiness, joy, pleasure and delight; and that, if I were admitted, I should be surrounded with an atmosphere of such felicities as these, breathing it in with fullest enjoyment like a bridegroom at his wedding, and when he enters the bridal chamber with his bride. With this idea I ascended to heaven, and passed the first guards and also the second; but when I came to the third, the captain of the guard addressed me, saying, 'Who are you, friend?' I answered, 'Is not heaven here? I have ascended hither at my earnest desire; admit me, I entreat you.' He admitted me, and I saw angels in white robes. They walked round about me, looking at me and murmuring, 'Here is a new guest not clothed in heavenly raiment.' I heard what they said, and I thought, 'This seems to me like the case of the man of whom the Lord says, that he came to the wedding without a wedding garment.' So I said to the angels, 'Give me such garments; but they only smiled. Then came one in haste from the court with the command, 'Strip him naked, cast him out, and throw his garments after him;' so I was cast out."
[3] The second in his turn said: "I, too, supposed that if I were admitted into heaven, which was over my head, I should be surrounded with joys and breathe them in to eternity. I also obtained my desire. The angels, however, fled when they saw me, saying one to another, 'What monster is this? How came this bird of night here?' And I actually felt a change from my human shape, although no change took place, which came over me from breathing the heavenly atmosphere. But presently there came one running from the court with an order that two servants should lead me out, and conduct me back by the way I had ascended, till I reached my own home. When I was there, I again appeared as a man both to others and to myself."
[4] The third said: "I always thought of heaven from the idea of place, and not of love. Therefore, when I came into this world I longed for heaven with an ardent desire; and, seeing some persons ascending, I followed them and was admitted, but only for a few steps. When, however, I wished to regale my mind (animus) 1 according to my idea of the joys and blessedness there, my mind (mens) 2 was seized with stupor occasioned by the light of heaven, which is white like snow, and whose essence is said to be wisdom. In consequence a thick darkness overspread my eyes, and I began to go mad. Thereupon from the heat of heaven, which corresponds to the brightness of its light, and whose essence is said to be love, my heart began to palpitate. I was seized with anxiety and tortured with interior pain, and I threw myself backwards on the ground. As I lay there an attendant came from the court with an order to carry me gently back into my own light and heat; and when I came to them, my spirit and my heart returned to me."
[5] The fourth said that he also had thought of heaven from the idea of place, and not of love. "As soon, therefore, as I came into the spiritual world," said he, "I asked certain wise persons whether it was permitted to ascend into heaven. I was informed that this was granted to all, but they were to be careful lest they should be cast down again. At this I laughed and ascended, believing like others that all in the whole world were capable of receiving the joys of heaven in their fullness. However, I was no sooner within heaven than I became almost lifeless; and suffering torturing pain in head and in body, I threw myself on the ground. Then writhing like a snake held close to fire, I crept to the brink of a precipice and cast myself over. I was picked up by some who were standing below and taken to an inn, where I became well again."
[6] The other five also related wonderful accounts of their ascent to heaven, comparing the change in their state of life with the state of fish when lifted from the water into the air, and of birds when raised from the air into the ether. They said that, after their painful experience, they had no longer any desire for heaven, but only for a life among others like themselves, wherever they were. "We know," they added, "that in the world of spirits, where we now are, all undergo preparation, the good for heaven, and the wicked for hell; that after preparation they see ways opened up for them to societies of kindred spirits, with whom they are to live for ever; and that they enter upon these ways with joy, because they are the ways of their love." When all who formed the first assembly heard this they also acknowledged that they had entertained no other idea of heaven than as a place where they should enjoy to the full ever present pleasures to eternity.
[7] Then the angel with the trumpet said to them: "You now see that the joys of heaven and eternal happiness do not depend upon place, but upon the state of man's life; and that the state of heavenly life is from love and wisdom. As use contains love and wisdom, the state of heavenly life arises from the union of love and wisdom in use. It is the same if we speak of charity, faith and good works; for charity is love, faith is truth from which is wisdom, and good works are uses. Moreover, in our spiritual world there are places, as in the natural world; otherwise there would be no habitations and separate abodes. Nevertheless place with us is only an appearance of place according to the state of love and wisdom, that is, of charity and faith.
[8] "Every one who becomes an angel bears within himself his own heaven, because he bears the love of his own heaven; for man by creation is an effigy, image and type in little of a great heaven; such is the human form. Therefore, every one comes into that society of heaven of whose general form he is a particular image; so that on entering that society he enters into a form corresponding to himself. Thus he enters, as it were, from himself into that form within himself, and again, from that form into that form within himself; and he enjoys a life which is common both to the society and to himself. Every society is like a community, and the angels in it are, as it were, parts resembling the whole which is constituted of them. From this it follows that those who are in evils and their resultant falsities have formed in themselves an image of hell; and this suffers torture in heaven from the influx and violent antagonism of one opposite to another. For infernal love is opposite to heavenly love; and there is the same antagonism between the delights of these two loves as between enemies, and they destroy one another whenever they meet."
Footnotes:
1. Animus, the lower plane of the mind in which desires and ideas in connection with the body and the world are active.
2. Mens, the higher plane of the mind in which the will and understanding are rationally active.
739. Post haec Angelus cum suis comitibus rediit ad locum conventus, a quo cohortes Sapientum nondum recesserunt, et ibi ad se vocavit illos, qui crediderunt, quod gaudium coeleste et felicitas aeterna, sit modo intromissio in Coelum, ac intromissio ex Divina gratia; et quod tunc gaudium sit illis, similiter ut in Mundo est illis, qui in aulas Regum diebus festivitatis, aut in nuptias invitati, ingrediuntur: his dixit Angelus, manete hic aliquantisper, et sonabo tuba, et huc venient incluti fama sapientiae in spiritualibus Ecclesiae: post aliquot horas aderant novem viri, quisque insignitus lauru, adorea famae suae; hos Angelus introduxit in Aedem conventus, in qua omnes prius convocati aderant; in horum praesentia Angelus alloquutus novem laureatos, dixit, scio quod vobis ex voto vestro secundum ideam vestram, datum sit ascendere in Coelum, et quod redieritis in inferiorem hanc seu subcoelestem terram, cum plena scientia de statu Coeli; commemorate itaque, quale vobis visum est Coelum:
[2] et responderunt in ordine, et dixit PRIMUS; idea mea de Coelo a prima pueritia usque ad finem vitae in Mundo, fuerat, quod esset locus omnium beatitudinum, faustitatum, jucunditatum, amaenitatum, et voluptatum, et quod si intromitterer, talium felicitatum aura circumfunderer, et pleno pectore haurirem illa, sicut sponsus cum celebrat nuptias, ac cum intrat thalamum cum sponsa; in hac idea ascendi in Coelum, et transivi primas custodias, et quoque secundas, at cum ad tertias veni, alloquebatur me custodiarum praefectus, et dixit, quis es amice, et respondi, estne hic Coelum; huc ex voto desiderii mei ascendi; intromitte quaeso, ac intromisit; et vidi Angelos in vestibus albis, et hi me circumibant, et lustrabant, et murmurabant hoc, en novum hospitem non indutum veste Coeli, et ego haec audivi, et cogitavi, hoc apparet mihi simile cum illo, de quo Dominus dicit, quod absque veste nuptiali intraverit in nuptias, et dixi, date mihi tales vestes; at riserunt; et tunc accurrit unus ex Curia 1 cum mandato, exuite illum nudum, ejicite illum, et projicite vestes ejus post illum; et sic ejectus sum.
[3] SECUNDUS in ordine dixit, ego credidi sicut ille, quod si modo intromitterer in Coelum, quod supra caput meum est, circumfluerent me gaudia, et animarem 2 illa in aeternum; optato etiam potitus sum; at Angeli, me viso, aufugerunt, et inter se dixerunt, quid hoc portentum; quomodo huc venit Avis noctis; et actualiter sensi mutationem ab homine, tametsi non mutatus sum; hoc mihi erat ex attractione coelestis athmosphaerae: at mox accurrit unus ex Curia cum mandato, ut duo famuli educerent me, et reducerent per viam ascensus, usque ad domum meam; et cum domi eram, apparui aliis et mihi sicut homo.
[4] TERTIUS dixit, idea Coeli constans mihi fuit ex loco, et non ex amore, quare cum in hunc mundum veni, cupivi cupiditate magna Coelum, et vidi ascendentes, et sequutus sum illos, et admissus, sed non ultra aliquot passus; at cum volui laetificare animum meum ex idea gaudiorum et beatitudinum ibi, ex luce Coeli, quae erat candida sicut nix, cujus essentia dicitur esse sapientia, invasit mentem meam stupor, et inde oculos meos caligo, et coepi insanire; et mox ex calore Coeli, qui correspondebat candori lucis istius, cujus essentia dicitur esse amor, palpavit mihi cor, occupavit me anxietas, et cruciabar dolore interiori, et projeci me supinum super humum ibi; et cum jacui, venit satelles e Curia cum mandato, ut me cum lentore deportarent in meam lucem et in meum calorem, in quae cum veni, rediit mihi spiritus meus et cor meum.
[5] QUARTUS dixit, quod etiam ipse in idea loci, et non in idea amoris de Coelo fuerit, et quod ut primum in Mundum spiritualem veni, quaesiverim sapientes, Numeri in Coelum liceat ascendere, qui mihi dixerunt, quod cuivis liceat, sed ut sibi caveant ne dejiciantur: ad haec risi, et ascendi, credens ego sicut alii, quod omnes in universo 3 Mundo receptibiles essent gaudiorum ibi in sua plenitudine: sed sane cum intus eram, paene exanimatus sum, et ex dolore et inde cruciatu in capite et in corpore, prostravi me humi, et convolvi me sicut serpens admotus igni, et repsi usque ad praecipitium, et per id me dejeci; et postea sublatus sum ab adstantibus infra, et delatus in diversorium, ubi rediit sanitas mihi.
[6] RELIQUI QUINQUE etiam narraverunt mirabilia de suis ascensibus in Coelum; et comparabant mutationes statuum suae vitae, cum statu piscium dum elevantur ab aquis in aerem, et cum statu avium in aethere; et dixerunt, quod post duras illas sortes, non concupiverint amplius coelum, sed modo consortem vitam cum sui similibus ubicunque sunt; et quod sciant, quod in Mundo spirituum, ubi nos sumus, omnes prius praeparentur, boni ad Coelum, et mali ad Infernum, et quod cum praeparati sunt, videant vias sibi apertas ad Societates sui similium, cum quibus in aeternum mansuri sunt, et quod has vias tunc intrent cum jucundo, quia sunt viae amoris illorum. Omnes ex prima Convocatione audientes haec, etiam fassi sunt, quod nec illis alia idea de Coelo fuerit, quam sicut de loco, ubi pleno ore circumflua gaudia in aeternum sorberent.
[7] Post haec Angelus tubae dixit illis, videtis nunc quod gaudia Coeli et felicitas aeterna non sint loci, sed quod sint status vitae hominis; ac status vitae coelestis est ex amore et sapientia; et quia usus est duorum illorum continens, est status vitae coelestis ex conjunctione illorum in usu: idem est, si dicatur Charitas, Fides et Bonum Opus, quoniam Charitas est Amor, Fides est Veritas ex qua Sapientia, et Bonum Opus est Usus: praeterea in Mundo nostro Spirituali sunt loca sicut in Mundo naturali, alioquin non forent habitationes et distinctae mansiones, at usque locus ibi non est locus, sed est apparentia loci secundum statum amoris et sapientiae, seu charitatis et fidei.
[8] Omnis, qui fit angelus, intus in se portat suum coelum, quia sui Coeli amorem; nam homo a creatione est minima effigies, imago et typus Coeli magni; forma humana non aliud est; quare quisque venit in societatem Coeli, cujus forma in singulari effigie est; idcirco cum intrat in illam societatem, intrat in correspondentem sibi formam, ita sicut a se in se illam, et sicut ab illa in illam in se, ac trahit vitam ejus ut suam, ac suam ut ejus; est unaquaevis societas sicut Commune, ac Angeli ibi sunt sicut partes similares, ex quibus Commune coexistit. Ex his nunc sequitur, quod qui in malis et inde falsis sunt, in se formaverint effigiem Inferni, et haec cruciatur in Coelo ex influxu et violentia activitatis oppositi in oppositum; amor enim infernalis est oppositus amori Coelesti, et inde jucunda duorum amorum illorum collidunt inter se sicut hostes, et necant se cum congrediuntur.
Footnotes: