611.对此，我补充这则记事：
所有预备去往天堂者（这一过程在灵人界完成，灵人界在天堂和地狱的中间），经过一段时间后，都怀着一种憧憬渴望天堂；很快，他们的眼睛被打开，他们便看见一条路通往天上的某个社群。他们踏上这条路并上升，然后上到有一个大门和守卫那里。守卫打开大门，于是他们就进去。这时，一位检查员来迎接他们，从总督（the governor）那里告诉他们说，他们可进一步往里走，看看有没有他们认为是自己的房子，因为每个新来的天使都有一幢新房；他们若找到了，就通知一下，并留在那里。但他们若没有找到，就回来说没看到。然后那里的某个智者就检查他们，看他们里面的光是否与该社群的光一致，尤其热是否一致；因为天堂之光就其本质而言，是神性真理，天堂之热就其本质而言，是神性良善，二者皆从那里显为太阳的主发出。如果他们里面的光和热不是该社群的光和热，而是其它任何光和任何热，也就是说，有其它任何真理和良善在他们里面，他们就不会被接纳。于是，他们就离开那里，沿着天上各社群之间打开的路继续走，如此反复，直到他们找到在其情感的各个方面相一致的社群，并在此居住，直到永远。他们在此，就在他们的同类当中，如同在亲戚朋友当中，因为他们具有相似的情感，故发自内心喜爱，在那里享受他们的生活，以及源于灵魂平安的溢满于胸的快乐；因为天堂的光与热蕴含着妙不可言的快乐，这种快乐是相通的。这就是那些成为天使之人的情形。
那些陷入邪恶与虚假的人也可以升入天堂，但他们一进去，就开始喘不上气来或呼吸困难，随即视线模糊，认知或理解变暗，思维停顿，死亡似乎近在眼前，因而就像木桩一样站立。然后，他们心脏开始悸动，胸口发闷，头痛欲裂，越来越痛苦；在这种状态下，他们扭动翻滚，就像一条被扔进火里的蛇，一头栽到那时显现在他们面前的悬崖上；他们也不得安歇，除非来到地狱的同类当中，他们在那里能自由呼吸，心脏也自由跳动。此后，他们对天堂便有仇恨，并弃绝真理，在心里亵渎主，以为他们在天上的痛苦与折磨来自祂。
从这几个例子可以看出，那些不拿真理当回事，尽管这些真理构成天上天使所在之光，也不拿良善当回事，尽管这些良善构成天上天使所在之热的人，其命运如何。由此还可以看出，那些以为只要被允许进入天堂，谁都能得享天上极乐之人犯了多么大的错误！因为当今的信仰是，被接纳到天堂仅仅出于怜悯，接入天堂就像在世上参加婚宴，同时进入那里的欢喜快乐。但要让他们知道，在灵界，情感是共享的，因为那时人是一个灵，而灵的生命就是一种情感，以及出于这情感并与其一致的思维。还要知道，同质的情感结合，而异质的情感分离，并且这种异质性会折磨在天堂的魔鬼，和在地狱的天使。由于这个缘故，他们会照着爱之情感的多样、变化和差异而被公平地分开。
我曾被允许看到三百多名改革宗界的神职人员，全都是有学问的人，因为他们擅长确认唯信，直至确认唯信称义，其中有些人甚至推演得更深入。他们当中也有这样的信念，即：天堂仅仅在于出于恩典被允许进入，于是便蒙允许升入一个天堂社群，该社群算不上高层社群。当他们一起上去时，从远处看，他们就像牛犊。他们进入天堂，受到天使的礼貌接待。然而，当他们开始交谈时，这些人先是颤抖，然后恐惧，最后极度痛苦，好像要死了。于是他们一头栽了下去，在坠落时看似死马。他们上去时看似牛犊，是因为对看见和获知的属世情感由于对应而显为像牛犊那样的跳跃；在坠落时看似死马，是因为对圣言真理的理解由于对应而显为马，而缺乏对圣言真理的理解则显为死马。
下面有几个男孩看见他们下来，且下降的时候看似死马，就别过脸来，对同他们在一起的老师说：“这预示着什么？我们原先看到的是人，现在看到的却是死马，而不是他们。我们不忍直视，所以别过脸来。老师啊，我们不要呆在这个地方，还是走吧。”于是，他们就离开了。然后老师一路上教导何为死马，说：“马表示对圣言的理解。你们所看到的一切马都是这个意思；当人冥想圣言时，他的冥想从远处看就像一匹马，若他对圣言的冥想是属灵的，就显为一匹高贵、活泼的马；相反，若他的冥想是物质的，则显为一匹可怜的死马。”
然后男孩们问：“什么是对圣言的属灵冥想和物质冥想？”老师回答：“我举例说明这一点。阅读圣言时，谁不思想神、邻舍和天堂？凡只通过位格（Person），而不通过本质思想神的人，都是在进行物质地思考。凡仅通过形式而不通过品质思想邻舍的人，都是在进行物质地思考。凡仅以地方而非出于形成天堂的爱与智慧思想天堂的人，也是在进行物质地思考。” 但孩子们说：“我们通过位格（Person）思想神，通过形式，也就是一个人思想邻舍，以地方来思想天堂。那么我们在阅读圣言时，在别人看来岂不也像死马？”
老师说:“不，你们还是孩子，只能这样想。但我已经从你们身上觉察到一种对知道和理解的情感，这种情感是属灵的，所以你们也有属灵的思维。不过，我要回到原先的话题，凡在阅读或冥想圣言时作物质地思考之人，从远处看都像一匹死马，而凡作属灵地思考之人，则像一匹活马；并且他物质地思考神和神的三位一体，仅仅以位格而非本质来思考这三位一体。因为神性本质有很多属性，如全能、全知、全在、仁慈、恩典、永恒等等；还有些属性是从神性本质发出的。后者就是创造，维持，拯救和救赎，启示和教导。凡仅通过位格（Person）思想神的人，便制造了三位神，声称创造与维持者是一位神，拯救与救赎者是另一位神，启示与教导者则是第三位神。但是，凡通过本质思想一位神的人只会想到一位神，声称神创造和维持我们，拯救和救赎我们，并启示和教导我们。这就是为何那些通过位格，因而物质地思想神的三位一体之人，以物质的思想观念不可能想到别的，只会从一位神中制造出三位神。然而，这违背他们自己的思想，所以他们只好被迫说，每个位格都共享所有属性，仅仅因为他们仿佛透过一个格子通过本质思想神。所以，我的学生们，要通过祂的本质思想神，由此思想祂的位格，再由此思想祂的本质；因为通过位格思想祂的本质，也是物质地思考祂的本质；而通过本质思想祂的位格，就是属灵地思考祂的位格。古时的外邦人因物质地思想神，以及神的属性，所以不仅制造了三位神，甚至还制造多达上百个神。要知道，物质不流入属灵事物，而是属灵事物流入物质。通过形式而非他的品质思想邻舍，以地方而非出于形成天堂的爱与智慧思想天堂，情形也是这样。圣言的每一个事物皆如此。因此，凡对神，以及邻舍和天堂怀有物质观念的人，都不可能理解圣言中的任何事物。对他来说，圣言是死的文字，当阅读或冥想它时，从远处看，他本人就像一匹死马。
你们所看到的那些从天堂坠下来，在你们眼前显为死马的人，就是诸如通过以下特有教义而在自己和其他人里面关闭理性视觉的那类人：理解或认知必须服从他们的信仰；却没有想到，理解或认知当被宗教封闭时，就像鼹鼠一样瞎眼，里面只有黑暗，这种黑暗因弃绝一切属灵之光，所以会阻止这光从主和天堂流入，在信的问题上，在远低于理性层之下的感官肉体感官部分，也就是接近鼻子的地方设置一个反对它的障碍，并把它固定于软骨，因此缘故，他们以后无法闻到属灵事物的香气；有些人因此已变成这样：一捕捉到属灵事物的气味，他们就陷入昏迷；我所说的气味是指感知。这些人就是将神一分为三的人。诚然，他们也通过本质声称，神只有一位；然而，当他们通过自己的信仰，也就是‘父神为儿子的缘故而施怜悯并差遣圣灵’祷告时，分明制造出三位神。他们不能不这样，因为他们祈求一位神为了另一位神的缘故而施怜悯，并差遣第三位神。”然后关于主，他们的老师教导孩子们说，主就是这一位神，三位一体在祂里面。（上卷完）
611. To this I will append the following account:
People are prepared for heaven in the world of spirits, which is midway between heaven and hell, and at the end of that time they all to some degree or other long for heaven. Presently then their eyes are opened and they see a path leading to some society in heaven. They set out on the path and ascend, and as they ascend they come upon a gate, with a guard there. The guard opens the gate, and so they enter.
An inspector then comes to meet them, who tells them from the governor that they may go on in and look to see whether there are any houses there that they recognize as their own, for every new angel has a new house awaiting him. If newcomers find one then, they report this and remain there. But if they do not find one, they return and say that they did not find one.
At that some wise person then examines them there, to see whether the light that they possess accords with the light found in the society, and especially with the warmth in it. For the light in heaven is, in its essence, Divine truth, and the warmth in heaven is, in its essence, Divine good, both emanating from the Lord as the sun there. If the newcomers possess another light and another warmth than the light and warmth in that society, that is, a different truth and a different goodness, they are not admitted.
Therefore they leave that place and travel along paths that open between societies in heaven, and this until they find a society in complete harmony with their affections. And there they find their abode to eternity. For they are then among people like themselves, as though among relatives and friends, whom they love with a heartfelt love, because they share the same affection; and there they experience their life's bliss and a delight that fills their whole breast, because their soul is at peace. For in the warmth and light of heaven there is an indescribable delight, in which they share.
[2] Such is the case with people who become angels. But not with people caught up in evils and falsities. They are given permission to ascend into heaven, but when they enter, they begin to draw breath or breathe with difficulty, and soon their vision dims, their intellect darkens so that they can no longer think, and death hovers before their eyes. And so they stand like wooden posts. Their heart then also begins to pound, their breast to be constricted, and their mind to be seized with anguish and to be more and more tortured; and in that state they writhe like a snake placed near a fire. Consequently they roll away from there and throw themselves over a cliff that then appears to them. Nor do they rest until they are in hell with people like themselves, where they can breathe and where their heart beats freely.
After that they hate heaven and reject truth, and at heart blaspheme the Lord, believing that the torture and torment they experienced in heaven came from Him.
[3] From these few particulars it can be seen what the lot is like of people who place little value in truths, even though truths constitute the light which angels have in heaven, and who place little value in goodness, even though goodness constitutes the warmth which angels have in heaven.
It can also be seen from this how wrong those people are who believe that everyone can enjoy the bliss of heaven just by being admitted into heaven. For it is today's faith that to be received into heaven is to be received out of pure mercy, and that acceptance into heaven is like people's entrance into a wedding reception and at the same time into the joys and delights there. Let them know, however, that there is a communication of affections in the spiritual world, since a person is then a spirit, and the life of the spirit is affection, and his thinking springs from it and accords with it. Let them also know that a homogeneous affection unites, and a heterogeneous one drives apart, and that something heterogeneous causes torment, such as to a devil in heaven, and to an angel in hell. People are therefore justly separated in accordance with the diversities, varieties, and differences in the affections of their love.
[4] I was given to see more than three hundred clergy from the Protestant Reformed world, all of them learned men, because they knew how to defend faith alone to the point of its being the means of justification, and some on beyond that. And because they also shared the belief that heaven is simply a matter of admittance by grace, they were given permission to ascend into a society of heaven, though not one of the higher ones. And as they ascended together, they looked from a distance like calves, and when they entered heaven, the angels received them politely. But as they were talking together, they were seized with a trembling, then a shuddering, and finally a torment as though of impending death; and at that they cast themselves down headlong, and in their descent they looked like dead horses.
They looked like calves as they ascended because the natural affection for seeing and knowing appears, by correspondence, as frolicking about like a calf. And in their descent they looked like dead horses because an understanding of the truth in the Word appears, by correspondence, as a horse, and an understanding devoid of any truth in the Word as a dead horse.
[5] There were some boys below who saw the clergymen descending, who in their descent looked like dead horses. And at that the boys turned their faces away and said to their teacher, who was with them, "What portent is this? We saw men, and now dead horses instead. And because we could not bear to look at them, we turned our faces away. Master, let us not tarry in this place, but depart."
So they departed. And their teacher then taught them on the way what a dead horse means, saying, "A horse symbolizes an understanding of the Word. All the horses that you saw had this symbolic meaning. For when a person goes meditating on the Word, his meditation then appears from a distance like a horse - a thoroughbred and live horse as long as he ponders the Word spiritually, but a wretched and dead horse as long as he does so materially."
[6] At that the boys asked, "What does it mean to meditate on the Word spiritually or materially?"
And the teacher replied, "I will illustrate the difference by examples. Who, when he reads the Word, does not think about God, the neighbor, and heaven? Everyone who thinks about God solely in terms of His person and not in terms of His essence, thinks materially. Everyone who thinks about the neighbor in terms of his appearance and not in terms of his character, thinks materially. And everyone who thinks about heaven solely in terms of a place, and not in terms of the love and wisdom of which heaven consists, also thinks materially."
But the boys said, "We think about God in terms of His person, about the neighbor in terms of his appearance, that he is a human being, and about heaven in terms of a place. When we would read the Word, did we then look to anyone like dead horses?"
Their teacher said, "No. You are still boys and could not think otherwise. But I have perceived in you an affection for knowing and understanding, and because that is a spiritual affection, you thought at the same time spiritually.
[7] "However, I will go back to what I said earlier, that anyone who thinks materially when he reads the Word or meditates on the Word, looks from a distance like a dead horse, but that someone who does so spiritually, looks like a live horse. Moreover, that anyone who thinks about God and about the trinity in God solely in terms of His person and not in terms of His essence, thinks about them materially. For the Divine essence has many attributes, like omnipotence, omniscience, omnipresence, mercy, grace, eternity, and others. And the Divine essence has attributes emanating from it, namely, creation and preservation, salvation and redemption, enlightenment and guidance. Everyone who thinks about God solely in terms of His person supposes three gods, saying that one god is the creator and preserver, another the savior and redeemer, and a third the enlightener and guide. But everyone who thinks about God in terms of His essence supposes one God, saying that God created us and preserves us, redeems us and saves us, and enlightens and guides us.
"That is why people who think about the trinity in God in terms of His person, and thus materially, cannot help but be drawn by the ideas in their thinking, which is material in nature, to make three gods out of one. But still the same people are bound, contrary to their thought, to say that in each there is a communion of all their attributes, and this only because they have thought dimly about God in terms of His essence, as though through a screen.
"Therefore, my pupils, think about God in terms of His essence and from that about His person, and do not think in terms of His person and from that about His essence. For to think about His essence in terms of His person is to think materially also about His essence, whereas to think about His person in terms of His essence is to think spiritually also about His person.
"Because gentiles of old thought materially about God and also about the attributes of God, they imagined not only three gods, but even more, as many as a hundred.
"Know then that something material does not flow into something spiritual, but that something spiritual flows into something material.
"The same is the case with thought about the neighbor in terms of his appearance and not in terms of his character, and also with thought about heaven in terms of a place and not in terms of the love and wisdom of which heaven consists.
"The same is the case with each and every particular in the Word. Consequently it is impossible for someone who entertains a material idea of God, and also of the neighbor and heaven, to understand anything in it. For him the Word is a dead letter, and when he reads it or meditates on it, he looks at a distance like a dead horse.
[8] "Those people you saw descending from heaven, who became in your eyes as though dead horses, were people who had closed the rational sight in themselves and in others by the peculiar dogma that the intellect must be held captive in obedience to their faith. They did so not thinking that an intellect closed by religion is as blind as a mole, and has in it nothing but darkness - such darkness as repels from itself any spiritual light, obstructs any influx of it from the Lord and heaven, and in matters of faith sets a barrier to it in the carnally sensual mind, far below the rational one. In other words, they put a barrier alongside the nose and fix it in its cartilage, so that afterward they cannot even catch a scent of spiritual matters. Some of those people are therefore of such a character that when they catch a whiff of spiritual matters, they fall into a swoon. By a whiff I mean a perception.
"These are the people who make God into three gods. They say, indeed, that in terms of His essence there is one God, but still, when they pray in accordance with their faith, namely, that God the Father may have mercy for the sake of the Son and send the Holy Spirit, they clearly suppose three gods. They cannot do otherwise, for they pray to one god to have mercy for the sake of another, and to send a third."
And the teacher then taught his pupils about the Lord, that He is one God, in whom is the Divine trinity.
611. To these things I will add this MEMORABLE OCCURRENCE. All who have been prepared for heaven, which is done in the world of spirits that is intermediate between heaven and hell, after a certain time feel a panting desire for heaven, and thereupon their eyes are opened and they see a way that leads to some society in heaven. They enter and go up this way, and on the way up is a gate, and a guardian there. He opens the gate, and so they go in. Then it is arranged for an examiner to meet them, who tells them from the director that they may enter still further and inquire whether there are houses anywhere that they can recognise as their own, for there is a new house for every novitiate angel. And if they find one, they send back word of this and stay there. But if they do not, they go back and say that they have not seen [any such house]. And then by a certain wise one there an investigation is made [to find out] whether the light that is in them agrees with the light that is in the society, and especially whether the heat does. For the light of heaven in its essence is Divine Truth and the heat of heaven in its essence is Divine Good, both proceeding from the Lord as the Sun there. If light and heat other than the light and heat of that society are in them, they are not received, that is, if another Truth and another Good. They therefore depart thence and go on through ways opened among the societies in heaven, and continue until they find a society entirely agreeing with their affections, and their abode to eternity is made there. For there they are among their own people just as among relatives and friends, whom they cordially love because they are in a like affection, and there they are in the happiness of their life, and in a fullness of bosom-delight resulting from peace of soul; for in the heat and light of heaven there is an uneffable delight, which is shared. Such is the case with those who become angels.
[2] With those, however, who are in evils and untruths, it is allowed to go up into heaven as a favour; but when they enter they begin to catch their breath or breathe with difficulty, and soon their vision is obscured, their understanding is darkened, and thought ceases, while death hovers before their eyes, and thus they stand like a stock. And then the heart begins to palpitate, the breast to be constricted, and the mind to be seized with anguish, and more and more to be tortured, and in that condition they writhe like a serpent brought to the fire. From this they therefore wriggle themselves and fall headlong down the precipice that then appears to them; nor do they rest except in hell with those like themselves, where they can draw breath and where their heart beats freely. Afterwards they have a hatred for heaven, and reject truth, and in heart blaspheme the Lord, believing that their torment and pain in heaven were from him.
[3] By virtue of these few [circumstances] it can be seen what the lot of those is who rate truths as of no account, though these make the light in which the angels of heaven are, and who rate goods as of no account, though these make the heat in which the angels of heaven are. Again from these considerations it can be seen how greatly they err who believe every one can enjoy heavenly bliss, if only he is admitted into heaven. For the present-day belief is that to be received into heaven is of mercy only, and that the reception into heaven is as if in the world one comes to a wedding reception (in domunm nuptiarum) and at the same the comes into the joy and gladness there. But let them know that there is a sharing of affections in the spiritual world, since a man is then a spirit, and a spirit's life is an affection, and out of that affection and in accordance therewith is the thought. Also that a homogeneous affection conjoins, whereas a heterogeneous affection disjoins, and that the heterogeneity tortures a devil in heaven and an angel in hell. On account of this they have been separated equitably in accordance with the diversities, varieties and differences of the affections that are of love.
[4] It was granted [me] to see upwards of three hundred of the clergy of the Reformed world, learned men all, because they were skilled in confirming faith alone even to justification, and some of them still further. And because with them there was also the belief that heaven consists simply in being admitted out of favour, indulgence was given them to go up into a society of heaven, which, however, was not among the higher societies. And when they went up together, then from afar off they were seen as calves, and when they were entering heaven they were received politely by the angels. When, however, they entered into conversation a trembling seized them, then a horror, and finally an agony as if of death. Whereupon they cast themselves headlong down, and were seen in the descent as dead horses. They appeared as calves while going up because the natural affection of seeing and getting to know by reason of correspondence appears skipping about like a calf; and in their downfall they appeared like dead horses, because as a result of correspondence an understanding of the truths in the Word appears as a horse, while no understanding of the truths of the Word appears as a dead horse.
[5] There were boys below who saw them coming down, and in the descent they were seen as dead horses. And then the boys were turning their faces away, and saying to the master who was with them, 'What does this betoken? We have seen men, and now instead of them dead horses. And because we could not look at them we have turned our faces away. Let us not stay in this place, sir, but go away!' And they went away. And then on the way the master instructed them what a dead horse is, saying, 'A horse signifies the understanding of the Word. All the horses you have seen signified that; for when a man goes meditating on the Word, then his meditation from afar off appears as a horse, a well-bred and lively one as he is meditating spiritually on the Word, and on the contrary a wretched and dead one as he does this materially.'
[6] Then the boys asked, 'What is meditating on the Word spiritually and materially?' And the master replied, 'I will illustrate this by examples. Who, when he is reading the Word, does not think of God, of the neighbour and of heaven? Everyone who thinks of God from person only and not essence is thinking materially. Again, he who thinks of the neighbour from the form only and not the quality is thinking materially. And he who thinks of heaven in terms of place only, and not out of the love and wisdom of which heaven is [formed], is also thinking materially.' But the boys said, 'We have thought of God from person, of the neighbour from the form, which is a man, and of heaven in terms of place. Have we, therefore, when we read the Word, appeared at that time to anyone as dead horses?'
[7] The master said, 'No, you are still children and you could not do otherwise, but I have perceived an affection of knowing and understanding in your case, and because this is spiritual you have also thought spiritually. But I will return to the former things that I said, that he who thinks materially while he is reading the Word, or is meditating on the Word, appears afar off as a dead horse, whereas he who [then thinks] spiritually appears as a lively horse; and that he thinks materially of God and God's Trinity who thinks only in terms of Person and not of Essence. For there are many attributes of the Divine Essence, such as omnipotence, omniscience, omnipresence, mercy, grace, eternity and others; and there are attributes proceeding out of the Divine Essence. The latter are creation and preservation, salvation and redemption, enlightenment and instruction. Every one who thinks of God only from Person makes three Gods, saying that one God is the Creator and Preserver, another is the Saviour and Redeemer, and a third is the Enlightener and Instructor. But every one who thinks of God from Essence makes one God, saying God creates and preserves us, redeems and saves us, and enlightens and instructs us. This is the reason why they who think of God's Trinity from Person, and thus materially, cannot do otherwise with the ideas of their thought, which are material, than out of one God make three. But yet against their own thought they are bound to say that in each one there is a sharing of all the attributes, and this solely for the reason that as if through a lattice they have thought of God from Essence. Therefore, my pupils, think of God from Essence, and of Person by derivation from than, and do not think from Person and by derivation therefrom of Essence. For to think from Person concerning Essence is to think materially also of the Essence; but to think from the Essence concerning Person is to think spiritually of Person. The Gentiles of old, because they thought materially of God, and also of God's attributes, devised not only three Gods but many more up to a hundred. Know then, that what is material does not inflow into what is spiritual, but the spiritual into the material. In is similar with thought about the neighbour from his form and not from his quality, as also with thought about heaven in terms of place, and not out of the love and wisdom of which heaven [is formed]. It is similar with all the things, collectively and separately, that are in the Word; and therefore he who cherishes a material idea of God, and of the neighbour and heaven also, cannot understand anything there, for the Word to him is a dead letter, and he himself, when he is reading it or meditating on it, appears from afar off as a dead horse.
[8] Those whom you saw coming down out of heaven become before your eyes as dead horses were those who have closed up the rational sight with themselves and others by the special dogma that the understanding is to be held captive under obedience to their faith; not considering that an understanding closed up by religion is as blind as a mole, and in it there is an absolute darkness, such a dense darkness as rejects from itself all spiritual light, opposes the influx thereof from the Lord and out of heaven, and sets up a barrier thereto in matters of faith in the bodily sensual, far below the rational, that is, puts it near the nose, and secures it in its cartilage, with the subsequent result that they cannot scent spiritual things at all. In consequence whereof some have become such that when they are aware of an odour of spiritual things they fall into a swoon. By 'odour' I mean perception. Such are those who make God three. From the Essence they say that God is one, but yet when they are praying out of their own faith, which is that God the Father may have mercy for the Son's sake and send the Holy Spirit, they manifestly make three Gods. They cannot do otherwise, for they pray to One to have mercy for the sake of Another and send a Third. And then the master taught them concerning the Lord, that He is the One God, in Whom is the Divine Trinity.
611. To these I will add this Relation. All who are prepared for heaven, which is effected in the world of spirits, which is in the midst between heaven and hell, after a certain time, desire heaven with a certain longing, and presently their eyes are opened, and they see a way which leads to some society in heaven. They enter this way and ascend, and in the ascent there is a gate, and a keeper there. The keeper opens the gate, and thus they go in. Then an examiner meets them, who tells them from the governor, that they may enter in still further, and inquire whether there are any houses which they can recognize as their own, for there is a new house for every novitiate angel; and if they find any, they give notice of it and remain there. But if they do not find any, they come back and say they have not seen any. And then they are examined by a certain wise one there, to discover whether the light that is in them agrees with the light of that society, and especially whether the heat does; for the light of heaven in its essence is Divine truth, and the heat of heaven in its essence is Divine good, both proceeding from the Lord as the sun there. If any other light and any other heat than the light and heat of that society is in them, they are not received; that is, if any other truth and any other good is in them. Therefore, they depart thence, and go in the ways which are opened among the societies in heaven, and this till they find a society which agrees in every respect with their affections, and here they take up their abode to eternity. For they are here among their like, as among relations and friends whom, because they are in a similar affection, they love from the heart and there they are in the enjoyment of their life, and in a fullness of bosom delight derived from peace of soul; for there is in the heat and light of heaven an ineffable delight, which is communicated. Such is the case with those who become angels.
[2] But they who are in evils and falsities may, by leave given to them, ascend into heaven; but when they enter, they begin to draw their breath or to respire with difficulty, and presently their sight is obscured, their understanding is darkened, and thought ceases, and death seems present before their eyes, and thus they stand like a stock. And then they begin to have a beating at the heart, and a straitness over the breast, the mind is seized with anguish, and they become more and more tormented, and in that state writhe themselves about like a serpent laid before the fire; therefore, they roll themselves away, and cast themselves headlong down a precipice which then appears to them; nor do they rest till they are in hell among their like, where they can respire, and their heart can vibrate freely. Afterwards they hate heaven, and reject truth, and in heart blaspheme the Lord, believing that their tortures and torments in heaven proceeded from him.
[3] From these few things it may be seen what their lot is who make no account of truths, which yet make the light in which the angels of heaven dwell, and who make no account of goods, which yet make the heat in which the angels of heaven are. From these things it may appear how much they are in error, who believe that everyone may enjoy heavenly beatitude by mere admission into heaven. For the faith at this day is, that heaven is received from mercy alone; and that reception into heaven is like being admitted, in this world, into a house where there is a marriage, and then at the same time into the joy and gladness. But let them know, that there is a communication of affections in the spiritual world, man being then a spirit, and the life of a spirit is affection, from which, and according to which, is thought; and that homogeneous affection conjoins and heterogeneous affection disjoins, and that heterogeneity would torment a devil in heaven, and an angel in hell. For which reason they are separated exactly according to the diversities, varieties, and differences of the affections which are of love.
[4] It was granted me to see upwards of three hundred of the clergy of the Reformed world, all men of learning, who knew how to confirm the doctrine of faith alone even to justification, and some of them still further. And because there prevailed a belief among them also, that heaven consists only in admission by favor, leave was given them to ascend to a society in heaven, though not one of the higher ones. And as they ascended together, they appeared at a distance like calves. And when they entered into heaven they were received with civility by the angels, but when they discoursed with them, they were seized with trembling, afterwards with horror, and lastly with the agonies as it were of death, and then they cast themselves down headlong, and in their descent they appeared like dead horses. The reason of their appearing like calves as they ascended, was, because from correspondence the natural affection of seeing and knowing appears gamboling like a calf; and the reason why they appeared like dead horses as they fell, was, because from correspondence the understanding of truth from the Word appears like a horse, and the non-understanding of truth in the Word, like a dead horse.
[5] There were boys below, who saw them falling, to whom in their descent they seemed like dead horses. And then they turned away their faces, and said to their master, who was with them, "What is this portent? We beheld men and now instead of them there are dead horses, the sight of which we could not bear, and we therefore turned away our faces. Master, let us not stay in this place, but let us go away:" and they departed. The master then instructed them in the way what "a dead horse" is, saying, "'A horse' signifies the understanding of the Word; all the horses which you saw, signified that; for when a man goes meditating from the Word, then his meditation, at a distance, appears as a horse, noble and lively, as he meditates spiritually on the Word, and, on the contrary, poor and dead, as he meditates materially."
[6] The boys then asked, "What is it to meditate on the Word spiritually and materially?" And the master replied, "I will illustrate it by examples. Who, when he reads the Word, does not think of God, his neighbor, and heaven?
Everyone who thinks of God only from Person, and not from Essence, thinks materially; also he who thinks of the neighbor only from form, and not from quality, thinks materially; and he who thinks of heaven only from place, and not from the love and wisdom which heaven is, he also thinks materially." But the boys said, "We have thought of God from Person, of the neighbor from form, that he is a man, and of heaven from place; did we therefore, when we were reading the Word, appear to anyone as dead horses?"
[7] The master said, "No, you are yet boys, and could not think otherwise; but I have perceived in you an affection of knowing and understanding, which, because it is spiritual, shows that you have also thought spiritually. But I will return to what I said at first, that he who thinks materially, when he reads the Word or is meditating from it, appears at a distance like a dead horse; but he who reads it spiritually, like a living horse; and that he thinks materially concerning God and the Trinity, who thinks of God only from Person, and not from essence. For there are many attributes of the Divine essence, such as omnipotence, omniscience, omnipresence, mercy, grace, eternity, and others; and there are attributes proceeding from the Divine essence, which are creation and preservation, salvation and redemption, enlightenment and instruction. Everyone who thinks of God only from person, makes three Gods, saying that one God is the Creator and Preserver, another the Saviour and Redeemer, and the third the Enlightener and Instructor. But everyone who thinks of God from essence, makes one God, saying, God created and preserves us, redeems and saves us, enlightens and instructs us.
"This is the reason why they who think of the Trinity in God from Person, and thus materially, cannot, from the ideas of their thought, which are material, do otherwise than out of one God make three; but yet, contrary to their thought, they are held to saying, that in each there is a communion of all the attributes, and this solely because they have also thought of God obscurely from essence. Therefore, my pupils, think of God from His essence, and from that of His Person, and not from His Person, and from this of His essence, for to think of His essence from Person, is to think materially of His essence also; but to think of His Person from essence, is to think spiritually even of His Person. The ancient Gentiles, because as they thought materially of God, and also of the attributes of God, not only imagined three gods, but many even to the number of a hundred. Know then that the material does not flow into the spiritual, but the spiritual into the material. It is similar with the thought of the neighbor from form, and not from his quality, and with the thought of heaven from place, and not from the love and wisdom which heaven is. It is similar with each and everything in the Word. Therefore, he who cherishes a material idea of God, and likewise of the neighbor and of heaven, cannot understand anything there. The Word is to him a dead letter, and he himself, when he reads it or meditates on it, appears at a distance as a dead horse.
[8] "They whom you saw falling from heaven, and who appeared in your sight like dead horses, were such as had closed the rational sight in themselves and others by this peculiar dogma, that the understanding is to be kept in subjection to their faith; not considering that the understanding, when closed by religion, is as blind as a mole, and there is mere thick darkness in it, and such thick darkness as rejects from itself all spiritual light, opposes its influx from the Lord and from heaven, and sets up a barrier against it in the sensual corporeal part, far below the rational in matters of faith, that is, places it near the nose, and fixes it in its cartilage, on which account they cannot afterwards so much as scent spiritual things; whence some have become such that when they sensate the odor from spiritual things they fall into a swoon; by odor I mean perception. These are they who make God three. They say indeed from essence that God is one; but yet when they pray from their faith, which is that "God the Father would have mercy for the sake of the Son and send the Holy Spirit," they evidently make three Gods. They cannot do otherwise, for they pray to one to have mercy for the sake of another, and send a third." And then their master taught them concerning the Lord, that He is the one God, in whom is the Divine Trinity.
611. His adjiciam hoc MEMORABILE:-
Omnes qui ad Caelum praeparati sunt, quod fit in Mundo spirituum, qui est medius inter Caelum et Infernum, post exactum tempus desiderant cum aliquo suspirio Caelum; et mox aperiuntur oculi eorum, et vident viam quae tendit ad aliquam societatem in Caelo. Hanc viam intrant, et ascendunt; et in ascensu est porta, et ibi custos: hic aperit portam, et sic ingrediuntur.
Tunc obviam fit eis inquisitor, qui eis a Moderatore dicit, ut penitius intrent; et inquirant, num alicubi domus sint quas agnoscant sicut suas, nam pro quovis novitio angelo est nova domus; et si inveniunt, renuntiant hoc, et manent ibi.
At si non inveniunt, redeunt, et dicunt quod non viderint.
Et tunc a quod nam sapiente ibi exploratur, num lux quae in illis est concordat cum luce quae in societate est, et imprimis num calor; lux enim Caeli in sua essentia est Divinum Verum, et calor Caeli in sua essentia est Divinum Bonum, utrumque Procedens a Domino, ut Sole ibi. Si alia lux et alius calor, quam lux et calor illius societatis, in illis sunt, non recipiuntur; hoc est, si aliud Verum et aliud Bonum. Quare abeunt inde, et per vias inter societates in Caelo apertas vadunt; et hoc usque dum inveniunt societatem affectionibus illorum prorsus congruam, et ibi fit habitatio illorum in aeternum; sunt enim ibi inter suos, quemadmodum inter affines et amicos, quos, quia in simili affectione sunt, ex corde amant; et ibi sunt in vitae suae faustitate, et in totius pectoris sui ex pace animae jucunditate; est enim in calore et luce Caeli delicium ineffabile, quod communicatur. Ita fit cum illis qui angeli fiunt.
Sed qui in malis et falsis sunt, illis ex venia licet ascendere in Caelum; sed cum intrant, incipiunt trahere animam seu respirare cum lucta, et mox obscuratur visus illorum, et caligat intellectus et cessat cogitatio, ac lethus obversatur oculis, et sic stant sicut stipites. Et tunc incipit cor pulsare, pectus angustari, et mens corripi angore, ac plus et plus cruciari, et in eo statu se contorquent, sicut serpens admotus igni; quare devolvunt se inde, et per praecipitium, quod tunc eis apparet, se dejiciunt, nec quiescunt quam in Inferno apud sui similes, ubi possunt animam trahere, et ubi cor eorum libere vibratur. Postea odio habent Caelum, et rejiciunt verum, et corde blasphemant Dominum, credentes quod cruciatus et tormina illorum in Caelo ab Ipso fuerint.
Ex his paucis videri potest, qualis sors illorum est, qui nihili pendunt vera, quae tamen faciunt lucem in qua sunt angeli Caeli, et qui nihili pendunt bona, quae tamen faciunt calorem in quo sunt angeli Caeli: tum ex his videri potest, quantum errant, qui credunt quod quisque possit frui beatitudine caelesti, modo admittatur in Caelum. Fides enim hodierna est, quod in Caelum recipi sit ex sola misericordia; et quod receptio in caelum sit, sicut qui in mundo in domum nuptiarum venit, et tunc simul in gaudia et laetitias ibi; at sciant quod communicatio affectionum sit in mundo spirituali, quoniam homo tunc spiritus est, et vita spiritus est affectio, et ex illa et secundum illam est cogitatio, et quod affectio homogenea conjungat, et affectio heterogenea disjungat, et quod heterogeneum cruciet, diabolum in Caelo, et angelum in Inferno. Quamobrem separati sunt juste secundum diversitates, varietates, et differentias affectionum quae amoris sunt.
Datum est videre ultra trecentos ex Clero Orbis Reformati, omnes eruditos, qua sciverunt solam Fidem confirmare usque ad justificationem, et quidam ultra; et quia apud illos quoque erat fides quod Caelum sit modo admissio ex gratia, data est illis venia ascendendi in unam Caeli societatem, quae tamen inter superiores non fuit. Et cum ascenderunt simul, tunc e longinquo visi sunt sicut vituli. Et cum intrabant Caelum, recepti sunt ab angelis civiliter, sed cum colloquebantur, occupavit illos tremor postea horror, et demum cruciatus sicut mortis, et tunc dejecerunt se praecipites. et in dejectione visi sunt sicut equi mortui. Quod apparuerint sicut vituli in ascensu, erat quia affectio naturalis videndi et sciendi exultans apparet ex correspondentia sicut vitulus; et quod in dejectione apparuerint sicut equi mortui, erat quia intellectus veri in Verbo apparet ex correspondentia sicut equus, ac intellectus nullus veri in Verbo sicut equus mortuus.
Erant pueri infra qui videbant illos descendentes, ac in descensu visos ut equos mortuos; et tunc avertebant facies, et dicebant Magistro suo, qui cum illis erat, "Quid hoc portentum; vidimus homines et nunc pro illis equos mortuos; quos quia non potuimus aspicere, avertimus facies; Magister, ne moremur in hoc loco, sed abeamus:" et abiverunt.
Et tunc Magister illos in via instruxit quid "equus mortuus;" dicens, "Equus' significat intellectum Verbi; omnes equi, quos vidistis, illum significarunt; quando enim homo vadit meditans ex Verbo, tunc meditatio illius e longinquo apparet ut equus, generosus et vivus sicut spiritualiter meditatur Verbum; ac vicissim miser et mortuus sicut materialiter."
Tunc pueri quaerebant," Quid est spiritualiter et materialiter meditari ex Verbo."
Et respondit Magister, "Illustrabo hoc per exempla: Quis, dum legit Verbum, non cogitat de Deo, de proximo, et de Caelo. Omnis qui cogitat de Deo solum ex Persona et non ex Essentia, is materialiter cogitat; tum qui cogitat de proximo solum ex forma et non ex qualitate, is materialiter cogitat; et qui cogitat de Caelo solum ex loco, et non ex amore et sapientia ex quibus Caelum, is quoque materialiter cogitat."
Sed dixerunt pueri," Nos cogitavimus de Deo ex Persona, de proximo ex forma quod sit homo, et de Caelo ex loco; num ideo, cum legimus Verbum, apparuimus tunc alicui ut equi mortui."
Dixit Magister, "Non; estis adhuc pueri, et non potuistis aliter; at percepi affectionem sciendi et intelligendi apud vos, quae quia est spiritualis, cogitavistis etiam spiritualiter. Sed redibo ad priora quae dixi, quod qui cogitat materialiter, dum legit Verbum, aut meditatur ex Verbo appareat e longinquo sicut equus mortuus; at qui spiritualiter, sicut equus vivus: et quod materialiter cogitet de Deo ac de Trinitate Dei qui solum ex Persona, et non ex Essentia. Sunt enim Attributa Divinae Essentiae plura, ut Omnipotentia, Omniscientia, Omnipraesentia, Misericordia, Gratia, Aeternitas, et alia et sunt Attributa procedentia ex Divina Essentia, quae sunt Creatio et Conservatio, Salvatio et Redemptio, illustratio et Instructio. Omnis qui de Deo solum ex Persona cogitat, facit tres Deos; dicens, quod unus Deus sit Creator et Conservator, alter Salvator et Redemptor, ac tertius illustrator et Instructor; at omnis qui de Deo ex Essentia cogitat, facit unum Deum dicens, 'Deus nos creavit et conservat, nos redemit et salvat, et nos illustrat et instruit.' Inde causa, quod qui de Trinitate Dei cogitant ex Persona et sic materialiter, non possint alter ex ideis cogitationis suae, quae materialis est, quam facere ex uno Deo tres; sed usque contra cogitationem suam tenentur dicere, quod in unoquovis sit communio omnium Attributorum, et hoc unice ex causa, quia sicut per transennam etiam cogitaverunt de Deo ex Essentia. Quare, mi discipuli, cogitate de Deo ex Essentia et ex illa de Persona et non ex Persona et ex hac de Essentia; cogitare enim ex Persona de Essentia est materialiter cogitare etiam de Essentia, at cogitare ex Essentia de Persona est spiritualiter cogitare etiam de Persona. Gentiles antiqui quia materialiter cogitaverunt de Deo, et quoque de Attributis Dei, non modo finxerunt tres Deos, sed etiam plures usque ad centum. Sciatis quod materiale non influat in spirituale, sed spirituale in materiale. Simile est cum cogitatione de proximo ex forma, et non ex qualitate ejus; ut et cum cogitatione de Caelo ex loco, et non ex amore et sapientia ex quibus Caelum. Simile est cum omnibus et singulis quae in Verbo sunt; quare qui materialem ideam de Deo fovet, et quoque de Proximo et de Caelo, non potest quicquam ibi intelligere: est illi Verbum litera mortua; et ipse apparet e longinquo, dum legit illud aut meditatur ex illo, sicut equus mortuus.
"Illi quos vidistis descendentes e Caelo, factos coram oculis vestris sicut equos mortuus, fuerunt qui occluserunt visum rationalem, apud se et apud alios per peculiare dogma, quod intellectus captandus sit sub obedientia fidei eorum; non cogitantes quod intellectus a religione occlusus sit caecus sicut talpa, et in illo mera caligo; et talis caligo quae rejicit a se omnem lucem spiritualem, obstipat influxum ejus a Domino et e Caelo, et ponit pro illo obicem in sensuali corporeo, longe infra rationale, in rebus fidei; hoc est, ponit illum juxta nasum, et figit illum in cartilagine ejus, ex quo postea ne quidem odorari potest spiritualia: unde quidam tales falsi sunt, ut dum sentiunt odorem ex spiritualibus, cadant in deliquium: per odorem intelligo perceptionem. Hi sunt qui faciunt Deum tres. Dicunt quidem ex Essentia quod Deus unus sit; at usque dum ex fide sua orant, quae est, ut Deus Pater misereatur propter Filium et mittat Spiritum Sanctum, manifeste faciunt tres Deos. Non possunt alter, orant enim ad Unum, ut misereatur propter Alterum, et mittat Tertium.
Et tunc Magister illorum docuit illos de Domino, quod Ille Deus Unus sit, in Quo Divina Trinitas.