10、这事过后，天使和他的同伴返回聚会的地方，各组智者尚未离开。天使又召集那些以为天上喜乐和永恒幸福仅仅是进入天堂的许可，并且这许可全凭神的恩典之人（就是北方的第一组）。他们认为，只要进入天堂，他们就能得享快乐，就像世人在节庆日进入王的宫殿，或受邀参加婚礼一样。天使对这些人说：“请在此稍等，我要吹号，将在教会属灵事务上以智慧著称的智者召聚到这里。”过了一会儿，有九个人来了，都戴着彰显其声望的桂冠。天使领他们来到聚会的大厅，早先被召聚来的所有人都在场。当着他们的面，天使向戴桂冠的九人说:“我知道，因你们的强烈渴望，照着你们的想法，你们蒙允许升入天堂，现在，你们回到这地上或说天堂下面的大地，对天堂的情况有了充分了解。所以，烦请告诉我们，天堂在你们眼里是什么样。”
他们依次作答。第一个说：“在世时，从小直到临终，我一直以为天堂是一个充满一切祝福、幸福、快乐、享受、愉悦和欢喜的地方。我若被允许到那里，必融入幸福的氛围。我可以尽情呼吸它，就像举行婚礼、携新娘步入洞房的新郎。怀着这种想法，我升入天堂，过了第一道岗哨，也过了第二道。但当我抵达第三道时，警卫对我说：‘朋友，你是谁？’我说：‘这不是天堂吗？到这里来是我的渴望，请让我进去。’于是，他就放我进来了。我在那里看见白衣天使，他们围着我转了一圈，仔细打量我，低声说:‘看哪，这新来的客人没穿天堂的礼服。’闻听此言，我就想：‘这听上去就像主对那参加婚礼却没穿礼服的人说的话。’于是，我就说：‘请给我这样的礼服。’但他们只是笑笑。然后，有人从法庭匆匆跑来传令说：‘剥光他的衣服，将他赶出去，把他的衣服扔到他身上。’就这样，我被赶了出来。”
第二个接着说：“我的想法和他的一样，以为只要允许我进入头顶上的天堂，快乐必在我周围流动，我将因它们而永远欢喜快乐。我的愿望也被满足了，但天使一看见我，就都逃开了，彼此说：‘这是什么怪物？夜鸟怎么飞到这里来了？’事实上，我也觉得自己从人变成了夜鸟，尽管我并未改变。这种感觉是由于吸入天堂大气造成的。很快，有人从法庭匆匆跑来，命两个仆人把我领出去，沿着我来时的路将我送回家。一到家，我在他人和自己眼里，又看似一个人了。”
第三个说：“我一向认为天堂是一个地方，而不是爱。所以，来到灵界后，我极度渴望天堂。一看见有人升上去，我就跟在他们后面，并且也被允许进去了，尽管走了没几步。当我想照自己想象的快乐和幸福欢呼雀跃时，天堂的光（它白如雪，其本质被称为智慧）照得我头脑发昏，以致我两眼抹黑，开始胡言乱语。很快，天堂的热（它和光的白亮相对应，其本质被称为爱）使我心跳加速，充满焦虑，并以内在的疼痛折磨我，致使我仰面栽倒在地。我躺在那里，这时，几个随从从法庭出来，受命将我轻轻抬进我的光和热中。一进入这些光和热，我的灵就苏醒了，心脏也恢复正常。”
第四个说：“我也原以为天堂是一个地方，而不是爱。一到灵界，我就问智者可不可以升入天堂。他们告诉我，人人都可以，但务必小心，免得被扔出来。我对此不以为然，一笑了之，然后也升了上去，并和其他人一样，以为全世界的人都能充分享受天上的喜乐。但事实上，一进去，我几乎喘不过气来，由于脑袋和身体的疼痛和折磨，我栽倒在地，像挨近火的蛇一样扭动翻滚。我慢慢爬向边缘，从上面掉下来。后来，我被下面的旁观者抬起来，并被送到一家客栈，我的神志在那里恢复正常。”
剩下的五个人也讲述了各自上天堂的神奇经历。其生命状态的变化，好比鱼儿从水里被捞出来进入空气时的变化，还好比鸟儿在太空中的变化。他们说，历经这样的磨难，他们再也不奢望天堂，唯求生活在同类中，不管在哪里。他们补充说：“如今，我们已经知道，在我们所在的灵人界，所有人首先被预备，善人为天堂预备，恶人为地狱预备。预备好后，他们会看见通往同类社群的道路被打开，并与这些同类永远住在一起。他们乐意踏上这些路，因为它们就是其爱之路。”听完这番陈述，先聚集起来的所有人一致承认，他们也是将天堂想象为一个地方，在此只需张嘴畅饮周围流动的欢乐，直到永远。
拿号筒的天使对他们说：“你们现在明白，天上喜乐和永恒幸福并非在某个地方，而是人生命状态的属性。天堂的生活状态来自爱和智慧，由于二者的容器是服务，所以天堂的生活状态来自服务中爱和智慧的结合。若说仁，信和善行，也是一样，因为仁就是爱，信就是产生智慧的真理，善行就是服务。此外，我们灵界和尘世一样，也有各个地方，否则不会有住宅和独立的居所。但这里的地方并非真的地方，而是地方的一个表象，它取决于爱和智慧，或仁和信的状态。
“凡成为天使者，内心都带有自己的天堂，因为他带有自己的天堂之爱。人因着创造而成为大天堂的一个微型肖像、影像和模型，人的形式不是别的。因此，每个人都会进入他作为具体肖像而形成的天堂社群。他进入该社群，就等于进入了与自己相对应的一个形式中，因此就好像从自己进入社群中的自己，从社群进入自己里面的社群。他融入社群生活如同融入自己的生活，融入自己的生活如同融入社群生活。一个社群如同一个共同体，其中的天使如同构成这个共同体的相似部位。由此可知，那些陷入邪恶，由此陷入虚假的人，已经在自己里面形成一个地狱肖像。该肖像在天堂会因对立面相互作用的流入和暴行而遭受折磨。由于地狱之爱和天堂之爱完全对立，所以这两种爱的快乐也像敌人那样彼此冲突，一旦相遇就互相毁灭。”
10、（1）这后天使带领随行的人来到集会的地方，明智的人还没有离开。天使召集到这些人。他们相信天堂之乐及永恒的幸福就是要获许进入天堂。得到神圣的恩准。他们认为这样他们就会拥有快乐。就像在世间庆典时，人们获准进入王宫，或像是被邀请参加婚礼一样。
天使对他们说：“在这儿等一会，我吹响喇叭，一些对与教会相关事务很明智的人将会到这来。”
几个小时后，有九个人出现了，每个人都戴着代表他们声誉的花环。天使将他们带到集会的地方，在那儿，最初到来的人们在等待着。
一边向戴花环的打着招呼，天使们说：“我了解到，根据你们的信念及祈祷，你们被准许进入天堂。现在你们从那里回来，来到低一层的天国中，你们已经了解了天堂的情况。现在告诉我，天堂对你们来说是什么样的呢？”
（2）他们依次做了答复。第一个人说：“我从童年一直到死都认为，天堂是一个充满祝福，快乐、满意的地方。我那时认为，若是我可以进入天堂，我将会沉浸在喜悦之中，身心充满快乐，就像新郎在婚礼中带着他的新娘进入新 房一样。
“带着这种想法，我进入到天堂。我通过了和第一个和第二个哨所，但在我来到第三个哨所时，卫士问我：“朋友，你是谁呀”？
“我回答说，这是天堂吗？我一直都在祈祷，现在我来到这儿，请让我进去。”
卫士让我进来了。
“我看到穿白色衣服的天使。他们围着我，看着我，并开始窃窃私语，看啊，一个新来的，没有穿天堂里的衣服”！
“听到这些，我自己想，我感道我就好像主所说的，参加婚礼却没有穿礼服。于是我说，给我一件这样的衣服。”
“但他们却笑了起来。之后有一个天使从院中跑了出来，说道：‘将他脱光，扔出去，衣服也随着扔了去。于是，我就被抛了出来！”
（3）第二个带花环的人 说：“我相信他所说的，我若进入天堂（天堂在我头上方），我将被快乐所围绕，直到永远。”我也一样有我自己的希望。但是天使们看到我后，他们就逃掉了！他们彼此说道：‘这是什么怪物？这只夜里的鸟，怎么到这来的。’
“我还感到自身的变化，尽管我并没有变化。那是一种呼吸天堂气息时的经历。”
“但不久，天使中的一个跑了出来，让两个侍从按原路带回，直到我到家。我一到家就又感到是人类了。”
（4）第三个戴花冠的人说：“我不停地出于一个方而思考天堂，而不是基于爱。所以，我到了这个世界后，我极其渴望天堂。看到别人升入天堂，我就跟着来了，也就走了几步的路。
“但在我按照我对于快乐和祝福而喜悦时，天堂之光（像雪一样白，其实质是智慧），使得我头脑麻木，使得我眼前一片漆黑，我开始丧失了理智。片刻后，天堂的热气（能与光的亮度相比，它的实质是爱）使我的心呼呼跳，我处于焦虑之中，因内在的疼痛而受折磨，我不禁止倒在地上。
“在我躺在那时，从院中出来一个侍从，受命将我慢慢地移到我自己的光和热中，进入其中的，我身心就恢复原样了。”
（5）第四个戴花冠的人说，他是基于一个地方而思考天堂而不是出于爱。他说：“我一来到精神世界，我就询问智者是否我可能升入天堂。他们告诉我说，每个人都可以被允许进入天堂，但人们要当心将被抛入其中。
“我感到好笑，于是升入了天堂，我认为像别人一样，所有人都能接受天堂的快乐。”
“但事实是，我一到那里，就几乎昏死过去了。头和身体到处都疼。我摔倒在地上，像在火堆旁的蛇一样地蠕动。我爬到一个悬崖边跳了下去。
“之后，我被行人抬下一个旅店中，恢复了知觉。”
（6）剩下的五个人也讲述了他们升入天堂的故事。他们用鱼离开水，鸟离开空气来形容他们的情况。
他们说，在那些可怕的经历后，他们再也不渴望天堂了。而是与同他们一样的任何人一起生活。另外，他们说在精神世界中，一切都是事先准备好了的。善的上天堂，恶的下地狱。当他们自己准备好以后，他们看到道路展现在他们面前，通向与他们相似的人们，他们将与他们一起直到永远；他们于是就高兴地来到那些路上，因为那些道路通往他们的爱所在地方。
听到这些，聚集在这儿的人感到困惑了。他们也有这样的想法，天堂是一个地方，只要张开嘴，就能畅饮周围的快乐，直到永远。
（7）之后，吹着喇叭的天使对他们说：“现在你们看到了，天堂之乐及永恒的幸福与地点并没有关系，而是与人生命的境界有关。天国生命的境界来自于爱及智慧。因为有意义的工作是爱和智慧的载体。天国生活的境界来自于在有意义的工作中二者的结合。
“同样我们也可以说是慈善，虔诚及好的工作，因为慈善就是爱，虔诚是来自于智慧的真理，好的工作就是有意义的工作。
“另外，在精神世界中我们也有像世间一样的各个地方。否则，我们就不可能有各自居住的地主。即使这样，那里的地点并不是一个地方，而是基于爱和智慧或虔诚和慈善而显现的一个地方。
（8）“每个变成天使的人都拥有自己的天堂，因为他拥有一种属于他自己的天堂的爱。因为人类从创世起就是一个更大的天堂缩影。因而每个人都来到一个他所体现的一个天堂中。所以，当他进入天堂时，他就进入了与他相对应的一种形式之中。因此就像是从自我中走出来，进入一个更大的自我当中，就像是从一个大的自我进入到另一个自身中的同样的自我。所以他获得它的生命，就像他自己的一样，他自己的生命也属于它。
“每个社区都像一个整体，那儿的天使也像组成社区的其它天使一样。”
“由此，处于罪恶中的人们，他们的错误行为在他们自身中形成了一个地狱。这种情形在天国中就要受到折磨，因那里的活动与其产生剧烈的冲突，因为地狱的爱与天国的爱相反。因而两种爱产生的快乐也就互相冲击，就像敌人见面时一样。”
10. After this the angel returned with his companions to the place of assembly, which the groups of wise men had not yet left. 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 earth below heaven 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 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 bridal 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 only 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 had taken place; this was due to the pressure of the atmosphere of heaven on me. 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, 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 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 intense as the whiteness of the 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 on 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 spirit 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 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 were. 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. Moreover, there are 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 place there is not really place, but 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 as it were from himself to himself in it, and from it to it in himself. He absorbs its life as his own, and its own as his. Each community 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 influence 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 each other like enemies, and kill each other when they come to grips.'
10. After this the angel returned with his companions to the place of assembly, which the companies of the wise had not yet left, and there he called to him the ones who believed that heavenly joy and eternal happiness are simply admission into heaven, and admission by Divine grace, thinking that then they would have joy, as people do in the world who are admitted into the courts of kings on days of celebration or who are admitted by invitation to the celebration of a wedding.
To them the angel said, "Wait here a while, and I will sound my trumpet, and some distinguished people will come to this hall who are renowned for their wisdom in spiritual matters connected with the church."
Several hours later nine men appeared, each wreathed with laurel as a mark of his reputation. The angel led them into the hall of assembly, where all those previously called together were waiting.
Addressing the nine laureates in their presence, the angel said, "I know that in answer to your prayer in accordance with your belief, it was granted you to ascend into heaven, and that you have returned to this lower or subcelestial land with full knowledge regarding the state of heaven. Tell us, therefore, what heaven seemed like to you."
[2] Then they replied in turn, and the first of them said, "From earliest childhood to the end of my life in the world my idea of heaven had been that it was a place of all blessings, felicities, delights, gratifications, and pleasures. And I thought that if I should be allowed in, I would be surrounded with an atmosphere of enjoyments of this sort and would drink them in with full breast, like a bridegroom when he celebrates his wedding and enters the marriage chamber with his bride.
"With this idea I ascended into heaven, and I passed the first sentries and also the second, but when I came to the third, the captain of the guard spoke to me and said, 'Who are you, friend?'
"So I replied, 'Is this heaven? I have longed and prayed for it and therefore I have come up here. Please let me in.' And he let me in.
"And I saw angels in white garments. And surrounding me and looking me over, and they began to murmur, 'Look, a new visitor not dressed in a garment of heaven.'
"Hearing this, I thought to myself, 'It appears I am in a similar situation as the one who the Lord says went to a wedding without a wedding garment.' 1So I said, 'Give me such garments.'
"But they laughed. And then one of them came running from the court with the order, 'Strip him naked, throw him out, and throw his clothes out after him.' 2And so I was thrown out."
[3] The second of the laureates in turn said, "I believed as he did, that if I should only be let into heaven (heaven being above my head), I would be surrounded with joys and breathe them in to eternity. I, too, got my wish. But when the angels saw me, they fled away, and they said to each other, 'What monstrosity is this? How did this bird of the night get here?'
"And I actually felt a change in myself from being human, even though I was not changed. It was an effect I experienced from breathing in the heavenly atmosphere.
"But presently one of them came running from the court with an order for two servants to lead me away and take me back by the way I had ascended till I reached my home. And once I was home I appeared to myself and others as a human being."
[4] The third laureate said, "I constantly thought of heaven in terms of a place and not in terms of love. Therefore when I arrived in this world, I longed for heaven with a great longing. And seeing others ascending, I followed them and was let in, though no more than a few paces.
"But when I went to enjoy myself in accordance with my idea of the joys and blessings there, the light of heaven (which was as white as snow and whose essence is said to be wisdom) caused a numbness to seize my mind and then darkness my eyes, and I began to lose my reason. And shortly the heat of heaven (which matched in intensity the brightness of its light and whose essence is said to be love) caused my heart to pound, and I was seized with anxiety, and being tormented by an inward pain, I threw myself flat on my back on the ground.
"Then as I lay there, an attendant came from the court with an order for them to carry me down slowly into my own light and heat, on reaching which, my spirit and my heart were restored to me."
[5] The fourth laureate said that he, too, had thought of heaven in terms of a place and not in terms of love. "And as soon as I arrived in the spiritual world," he said, "I asked the wise whether I might be allowed to ascend into heaven. They told me that everyone is allowed to, but people should beware of being cast down.
"I laughed at this and ascended, believing as others do that all in the entire world are capable of receiving the joys there in their fullness.
"But in fact, once I was in, I almost died, and from pain and then torment in head and body, I flung myself to the ground, and writhing like a snake held next to a fire, I wriggled along to a precipice and threw myself over the edge.
"Afterwards I was taken up by some bystanders below and carried to an inn, where I was restored to health."
[6] The five remaining laureates also told surprising tales about their attempts to ascend into heaven. And they likened the changes they experienced in the state of their lives to the state of fish lifted out of the water into the air, and to the state of birds in outer space.
They said further that after those harsh experiences they no longer yearned for heaven, but only for a life shared in common with people like themselves, wherever they may be. Moreover, they know that in the world of spirits, "where we are now," they said, all are first prepared, the good for heaven and the evil for hell, and that when they have been prepared, they see paths opened to them leading to societies of people like themselves, with whom they will remain to eternity; and that they then enter upon these paths with delight, because they lead in the direction of their love.
Hearing these accounts, the people who had been called together originally all confessed as well that the only idea they, too, had had of heaven was an idea of some place, where with open mouth they would drink their fill of the surrounding joys to eternity.
[7] Afterwards the angel with the trumpet said to them, "You see now that the joys of heaven and eternal happiness do not have to do with location, but with the state of a person's life. The state of heavenly life comes from love and wisdom. And because useful service is the containing vessel of both love and wisdom, the state of heavenly life comes from a combination of these two in useful service.
"It is the same if we use the terms charity, faith, and good work, since charity is love, faith is truth that results in wisdom, and good work is useful service.
"Furthermore, in our spiritual world we have locations just as in the natural world. Otherwise we would not have dwellings and separate places to stay. Still a location there is not a place, but it is an appearance of place according to some state of love and wisdom or of charity and faith.
[8] "Everyone who becomes an angel carries his own heaven within him, because he carries the love that belongs to his heaven. For man from creation is a little effigy, image and replica of the larger heaven. The human form is nothing else. Therefore everyone comes into a society of heaven of which he is a form in individual effigy. Consequently when he comes into that society, he enters into a form corresponding to himself, thus passing as if out of himself into that larger self, and entering as if from that larger self into the same self within him, so that he draws its life as his own, and his own life as life belonging to it.
"Every society is like a whole unit, and the angels in it like similar parts out of which the whole is formed.
"From this it now follows that people who are caught up in evils and their resulting falsities have formed in themselves an effigy of hell, and this effigy suffers torment in heaven as a result of the activity flowing in and the violent action of opposite upon opposite. For hellish love is opposed to heavenly love, and consequently the delights of the two loves clash with each other like enemies and destroy each other when they meet."
Footnotes:
1. Matthew 22:11-12.
2. Cf. Matthew 22:13.
10. After this the angel and his group returned to the gathering place, which the groups of wise people had not yet gone away from, and there he gathered up those who thought that heavenly joy and eternal happiness were just getting into heaven - getting in by Divine grace - and that then they would have joy just the way people do in the world when they are invited to the palaces of kings on festival days, or to a wedding.
The angel said to them, "Stay here a while, and I'll blow my trumpet, and people will come this way who are famous for their wisdom about the spiritual aspects of the church."
Some hours later nine men approached, each wearing laurel, the mark of his fame. The angel led them into the meeting house where all the people were who had previously been called together.
In their presence the angel addressed the nine laureates.
He said, "I know that at your request, pursuant to an idea of yours, you had a chance to go up to heaven, and that you have returned to this lower or sub heavenly ground fully acquainted with the conditions in heaven. So tell us how heaven looked to you."
And they answered in turn. "My idea of heaven from early childhood until the end of my life in the world," said the first, "was that it would be a place of all blessedness, happiness, enjoyment, delightfulness, and pleasure, and that if I was admitted, an aura of those delights would surround me and I would breathe them in with all my heart, like a bridegroom when he celebrates his wedding and when he goes to the bedroom with his bride. I went up to heaven preoccupied with this idea, and I passed the first guards and the second ones, too. But when I came to the third ones, the officer of the guard spoke to me and said, 'Who are you, friend?'
"I answered, 'Isn't this heaven? I came up here to get my heart's desire. Please let me in.' And he did.
Then I saw angels in white clothes, and they walked around me, looked at me, and murmured, 'What? This new guest does not have heavenly clothes on.' And I heard it and thought, 'I seem like the guest the Lord said came to the wedding without a wedding garment,' and I said, 'Give me that kind of clothes.'
They laughed. Then someone came running from the court with the command, 'Strip him naked, throw him out, and throw his clothes after him,' and so I was thrown out."
The second in turn said, "I believed as he did, that if I could just get into heaven, which is above my head, joys would surround me and give me life forever. I, too, got my wish. But the angels fled when they saw me and said among themselves, 'What is this monster? How did this bird of night get here?' And I actually felt changed from being human, although I was not changed. It came from breathing the atmosphere of heaven. Soon someone ran up from the court with an order for two servants to lead me out, and they led me back by the way I came up, all the way home. And when I came home I looked to others and to myself like a person."
The third said, "My idea of heaven always had to do with a place, and not love, so when I came to this world I had a great longing for heaven, and I saw some people going up and followed them. And I got in, but not more than a few steps. But when I wanted to consciously enjoy it according to my notion of the joys and blessings there, the light of heaven, which is white as snow
(they say it is essentially wisdom), put my mind in a stupor, and my sight in darkness, and I became delirious. And soon, from the heat of heaven, which was in keeping with the dazzling light of the place (they say its essence is love), my heart throbbed, anxiety seized me, an inward pain racked me, and I threw myself on my back on the ground there. And as I lay there, an attendant from the court came with orders to carry me gently away into my own light and heat. Once I came back into them, my mind and heart returned."
The fourth said that he, too, had held the idea of heaven as a place and not a love, and said that "When I first came into the spiritual world I asked some wise people whether you could go up to heaven, and they said, I Anyone can go, but you should be careful not to get thrown out.' I laughed at this and went up, believing like the others that anyone in the whole world can receive the joys there quite fully. But, honestly, as soon as I was in I nearly suffocated, and for the pain and torment it brought to my head and body I flung myself on the ground and writhed like a snake near a fire. And I crawled to a cliff and threw myself down.
And afterwards some people standing below picked me up and carried me to an inn, where my health came back to me."
The other five also told surprising things about their going up to heaven and said the conditions of life changed up there the way they do for a fish lifted out of water into the air, or for a bird lifted up into space. And they said that after their hard luck they did not long for heaven anymore - just the common lot of others like themselves, wherever they are. And they said, "We know that in the world of spirits, where we are, everyone is prepared first, the good for heaven and the bad for hell, and when they are ready they see pathways open for them to communities where there are people like them, whom they will stay with to eternity.
And they cheerfully go their ways then, because the paths are the paths of their love."
When they heard these things everyone from the first convocation also admitted that they had no idea about heaven other than as a place where, with one's mouth wide open, one drinks in the joys that waft around one, to eternity.
After that the angel with the trumpet said to them, "Now you see that the joys of heaven and eternal happiness are not joys of a place, but are the joys of a person's state of life, and that a heavenly state of life comes from love and wisdom. And being useful is what brings the two together, so a heavenly state of life is when love and wisdom join in usefulness - which is the same as saying charity, faith, and good works, since charity is love, faith is truth, where wisdom comes from, and good works are usefulness. Furthermore, in our spiritual world there are places just as in the natural world. Otherwise there would not be places to live and separate houses. And yet place there is not place but an appearance of place, according to the state of your love and wisdom - or charity and faith.
"Everyone who becomes an angel has his own heaven within him, because his heaven is his love. For by creation every person is a tiny model, image, and pattern of heaven at large. The human form is nothing else. So everyone comes into the community of heaven of which he is an individual model. For that reason, he enters a form corresponding to himself when he enters that community, so he takes part in it as if putting himself in it and it in himself, and he is involved in its life as if it were his own and in his own life as if it were the community's. Each community is like something collective, and the angels there are like the similar parts that a whole emerges from.
"Now, this means that people who live by evils and therefore by falsehoods have formed a model of hell in themselves, and in heaven this is tormented under the surge and violent action of opposites against opposites. For hellish love is the opposite of heavenly love, and so the delights of the two loves clash with each other like enemies and kill each other when they meet."
10. After this, the angel and his companions returned to the place of assembly from which the companies of the wise had not yet departed. There he called to him those who believed that heavenly joy and eternal happiness are merely admission into heaven--and admission by Divine grace; and that they will then have joy, as do those in the world who on festive days enter the palaces of kings, or by invitation go to a wedding. To these the angel said: "Remain here awhile. I will sound the trumpet, and hither will come men famed for wisdom in the spiritual things of the church."
After some time, there came nine men, each decked with laurel as a mark of his renown. The angel introduced them into the house of assembly wherein all were present who had been called earlier. In their presence, the angel addressed the laurelled nine and said: "I know that, by your wish and in accordance with your idea, it has been granted you to ascend into heaven, and that you have returned into this lower or sub-heavenly earth with full knowledge of the state of heaven. Tell us, therefore, how heaven appeared to you."
[2] They answered in turn. The FIRST said: "From early boyhood to the end of my life in the world, my idea of heaven had been that it was a place of all blessedness, happiness, enjoyment, pleasantness and pleasure; and that if I should be admitted there, I would be surrounded with an aura of felicities, and would breathe them in with full breast, like a bridegroom when he celebrates his nuptials and enters the bridal chamber with his bride. With this idea, I ascended into heaven and passed the first guards and also the second; but when I came to the third, the officer of the guard addressed me and said: "Friend, who are you?" I answered: "Is not this heaven? From the longing of my desire I have ascended hither. Pray, let me in." He then let me in, and I saw angels in white raiment. They walked around me, and after examining me, murmured, "Lo, a new guest not clad in the garments of heaven." Hearing this, I thought: "This seems to me like the case of the man of whom the Lord said that he had come to the wedding without a wedding garment." So I said, "Give me such a garment." And they laughed. Then one came running from the court with the command, "Strip him naked, cast him out and throw his garments after him." And so I was cast out."
[3] The SECOND in order said: "I believed as he did, that if only I could be let into heaven which is above my head, joys would flow around me and I would be animated by them to eternity, and I, too, obtained my wish. But on seeing me, the angels fled and said among themselves, "What is this monster? How came this bird of night hither?" And I actually had the feeling of being changed from a man [into a bird of night], although I was not changed--a feeling which came upon me from drawing in the heavenly atmosphere. But presently one came running from the court with the command that two servants should lead me out and take me back to my home by the way up which I had come. And when I was at home, I appeared to others and to myself as a man."
[4] The THIRD said: "My constant idea of heaven was derived from place and not from love. Therefore, when I came into this world I longed for heaven with a great longing; and seeing those who were ascending, I followed them and was admitted, though no farther than a few steps. But when, by reason of my idea of the joys and beatitudes there I wanted to gladden my animus, 1then, owing to the light of heaven which was white as snow and the essence of which is said to be wisdom, a stupor invaded my mind, and hence darkness my eyes, and I began to rave; and soon, 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 and, tormented with inward pain, I threw myself flat on the ground. Then, as I lay prostrate, attendants from the court came with the command to carry me gently away into my own light and heat; and when I came into these, my spirit and my heart returned to me."
[5] The FOURTH said that he also had been in the idea of a place respecting heaven, and not in an idea of love. "When I first came into the spiritual world"' he said, "I asked the wise whether one would be permitted to ascend into heaven. They told me that it was permitted every one, but that men should take heed lest they be cast down. At this I laughed, and I ascended, believing, as do others, that all in the whole world are capable of receiving the joys of heaven in their fullness. But in truth, as soon as I was in, I almost lost my breath, and from pain and consequent torment in head and body, I threw myself on the ground and, writhing like a serpent before a fire, crawled to a precipice and threw myself over it. Afterwards I was picked up by some bystanders below and carried to an inn, where sanity returned to me."
[6] The five others also gave amazing accounts of their ascent into heaven, comparing the changes of the states of their life to the state of fishes when lifted out of water into the air, and to that of birds in the ether. They said that after these severe experiences, they no longer had any desire for heaven but only for a life in companionship with their like, wherever they were; and they added, "We now know that in the world of spirits where we are, all are first prepared, the good for heaven and the evil for hell; and when prepared, they see ways open for them to societies of their like with whom they will dwell forever. They then enter these ways with delight because they are the ways of their love."
Upon hearing these accounts, all who were first summoned confessed that they, too, had had no other idea of heaven than as of a place where with open mouth they would drink in to all eternity the joys which surrounded them.
[7] After this, the angel of the trumpet said to them: "You now see that the joys of heaven and eternal happiness are not the joys of a place but of the state of a man's life, and that the state of heavenly life is from love and wisdom; and because the containant of these two is use, the state of heavenly life is from their conjunction in use. It is the same thing if it be said charity, faith, and good works; for charity is love, faith is truth from whence is wisdom, and good works are uses. Moreover, in our spiritual world there is place just as in the natural world, otherwise there would be no habitations and separate abodes. But here place is not place but an appearance of place according to the state of love and wisdom, or charity and faith.
[8] Every one who becomes an angel carries his heaven within him, because he carries within him the love of his heaven; for, by creation, man is a least effigy, image and type of the great heaven, the human form being nothing else. Therefore, every man comes into that society of heaven of which he is the form in individual effigy, and when he enters that society, he enters into a form corresponding to himself. Thus, he enters into that self-form as of himself, and from that form, as it were, into the same form in himself, breathing its life as his own and his own as its. Each society is as one common whole; and the angels there, are as the similar parts from which this common whole coexists. From this it now follows, that they who are in evils and thence in falses have formed within themselves an effigy of hell, and in heaven this effigy is in torment by reason of the influx of opposite into opposite, and of the violence resulting from their activity; for infernal love is opposed to heavenly love, and therefore the delights of the two loves clash with each other as enemies, and when they come together, they destroy each other."
Footnotes:
1. Throughout Swedenborg's theological and philosophical works, the word animus (plural, animi) is used to designate the external mind which man has in common with animals, as distinguished from mens designating the rational mind which is peculiar to man. Animus also means the disposition, and is sometimes so translated in the present work.
10. After this the angel returned with his companions to the place of assembly, which the companies of the wise had not yet left, and summoned those who believed that heavenly joy and eternal happiness are simply admission into heaven and that this admission is by Divine grace; and that thereupon they will have joy as one does in the world when one enters a royal court on festival days or attends a wedding.
The angel said to them, "Wait a while here. I will sound my trumpet, and there will come hither men of an illustrious name for wisdom in the spiritual things of the Church." A few hours later, nine men came, each decorated with laurel in token of his renown. The angel conducted them into the assembly-hall where were all who had been summoned at the first. Before them all, the angel addressed the nine laureates. "I understand that in compliance with your own wish and idea, you were privileged to ascend into heaven, and that you have returned to this lower or subheavenly land with full knowledge of what heaven is like. Tell us, therefore, what heaven seemed like to you."
[2] They answered in turn. The First said: "From early boyhood to the close of my life in the world I thought of heaven as the home of every beatitude, bliss, joy, gladness and pleasure. I supposed that if I were admitted, I should be encompassed with the aura of all this happiness and should inhale it deeply, like a bridegroom celebrating his marriage and entering the bridal chamber with his bride. In this opinion I ascended to heaven. I passed the first guards, and the second, but when I came to the third, the captain of the guard accosted me and asked, 'Who are you, friend?' I replied: 'Is not heaven here? I have come up at the bidding of my desire; I beg you, let me in. He did so, and I saw angels in white, who gathered around me, and examining me, murmured: a new guest not clad in heaven's garments!' Hearing this, I seemed to myself like the man of whom the Lord said that he had come to a wedding without a wedding garment. 1So I said, 'Give me such garments,' but they laughed. Then a courier arrived from the court with the command, 'Strip him, cast him out, and throw his clothes after him. So I was cast out."
[3] The Second said, "I believed as did he, that if only I were admitted to heaven, up above my head, joys would flow around me, and I should be animated by them forever. I, too, obtained my wish, but when the angels saw me, they fled, saying to one another, 'What monster is this? How came this bird of night here?' And though I was not altered, I actually felt changed from being human; breathing the heavenly air did it. Presently a man came running from the court, with an order that two servants should conduct me out, and take me back by the way I had ascended, and to my home. Once home, I seemed to myself and others a man."
[4] The Third said, "I had always fashioned my idea of heaven on a conception of place, not of love. When I came into this world, therefore, I longed intensely for heaven. I saw some ascending, and followed, and was admitted, but only a few steps. And when I sought to gladden my spirit according to my conception of the joys and beatitudes there, then, owing to the light of heaven, which was white as snow, and the essence of which is said to be wisdom, a stupor assailed my mind, and darkness my sight, and I began to be insane. Moreover, owing to the heat of heaven, which corresponded to the whiteness of that light, and the essence of which is said to be love, my heart pounded, anxiety seized me, an inward pain racked me, and I threw myself flat on the ground. While I lay there, an attendant came from the court, with the order to carry me slowly back into my own light and heat. As I came into these, my breath and heartbeat returned."
[5] The Fourth said that he, too, had thought of heaven as a place, not as a state of love. "When I first came into the spiritual world," he said, "I asked the wise if one might mount to heaven. They said that one could, but would have to take care that he was not cast down. I laughed and ascended, believing as others do that all in the world are capable of receiving in full the joys of heaven. Sure enough, when I was in, I nearly expired; and suffering pain and torment in head and body, I pitched headlong to the ground and writhed like a serpent put close to a fire. I crept to a precipice and flung myself over it. Later I was picked up by some standing below, and carried to an inn, where I recovered health."
[6] The other Five also related amazing things about their ascent into heaven. They compared the change of state which befell them to the condition of fish lifted from the water into the air, and to that of birds lifted into the ether. They declared that after these hard experiences they no longer desired heaven but only a life of companionship with their like, wherever these were. They had also learned that all are prepared beforehand in the world of spirits ("where we are"), the good for heaven, and the evil for hell. They also said that when men have been prepared, they see ways open to the societies of others like themselves, with whom they can remain to eternity; and that they enter on these ways with joy, because they are the ways of their own love.
On hearing these accounts, all the members of the original assembly confessed that they, too, had thought of heaven as a place primarily, where they would drink in freely and forever the joys surrounding them.
[7] After this the angel trumpeter said to them, "You appreciate now that the joys of heaven and eternal happiness are not those of a locality, but of a state of human life. The state of the heavenly life is from love and wisdom; and as use contains in it these two, the state of heavenly life is from the union of the two in use. It is the same thing if we say that it is from charity, faith and good works; for charity is love, faith is truth from which is wisdom, and good works are use. Moreover, there are spaces in our spiritual world as there are in the natural world - otherwise there would be no abiding-places and individual homes. Still, place is not place here, but an appearing of place according to the state of
[8] love and wisdom or of charity and faith. Everyone who becomes an angel carries his own heaven within him, because he carries within him the love of his own heaven. By creation man is a miniature effigy, image and type of the great heaven; the human form is nothing else. Every one passes, therefore, into that heavenly society of whose form he is an especial effigy. Entering that society, he enters a form corresponding to himself. There is a mutual fitness between it and himself, and he breathes the society's life as his own, and his own life as its life. Each society is a general body, of which the angels are similar parts, constituting it. It follows from all this that those who, being in evils and thence in falsity, have formed an effigy of hell in themselves, are tortured in heaven due to the influx and violent action of opposite on opposite. For infernal love is opposed to heavenly love, and the delights of the two loves clash in enmity, and in any contention destroy each other."
Footnotes:
1. Matthew 22:11.
10. After this the angel returned with his companions to the place of assembly, from which the companies of the wise had not yet departed, and called to him those there who believed that heavenly joy and eternal happiness are merely admission into heaven, and admission by Divine grace, and that then they will have joy, as they in the world have who on festive days enter the palaces of kings, or to a wedding on being invited. The angel said to them:
'Remain here a while, and I will sound the trumpet, and there will come hither men famed for wisdom in the spiritual things of the church.'
After some hours nine men came, each decked with laurel as a Mark of his renown. The angel introduced them into the house of assembly in which all were present who had been called before. In their presence the angel addressed the laureled nine and said:
‘I know that to you, by your wish and in furtherance of your idea, it was granted to ascend into heaven; and that you have returned into this lower or sub-celestial earth with full knowledge of the state of heaven. Relate therefore, how heaven appeared to you.'
They answered in order: and the first said, 'From very early boyhood to the end of my life in the world my idea of heaven had been that it was a place of all blessedness, happiness, enjoyment, delightfulness, and pleasure; and that if I should be admitted there I should be surrounded with an aura of such felicities, and should breathe them in with full breast, as a bridegroom when he celebrates his nuptials and when he enters the bridal chamber with his bride. With this idea I ascended into heaven, and passed the first guards, and also the second; but when I came to the third, the officer of the guard addressed me and said:
'Who are you, friend?' I answered, Is not this heaven? From the wish of my desire I have ascended hither. I pray you admit me.' And he did admit me.
And I saw angels in white raiment; and they came about me, and surveyed me, and murmured, 'Lo! this new guest is not clad in heavenly raiment.'
And hearing this I thought, 'This appears to me as with him of whom the Lord said that he had come in to the wedding not having a wedding garment.' And I said, 'Give me such raiment.'
And they smiled.
Then one came running from the court with the command: Strip him naked, cast him out, and throw his garments after him.' And so I was cast out.'
The second in turn said, ‘I believed, as he did, that if only I could be admitted into the heaven which is above my head, joys would flow around me, and I should be animated. by them to eternity. And I too obtained my wish. But the angels fled when they saw me, and said among themselves, 'What is this monster? How came this bird of night here?' And I actually felt changed from a man, although I was not changed. This feeling came from drawing in the heavenly atmosphere. But presently one came running from the court with the command that two servants should lead me out, and take me back by the way I came, even to my own home. And when I reached home I appeared to others and to myself as a man.'
The third said, 'The idea of heaven constantly with me was that from place, and not from love. Therefore, when I came into this world I longed for heaven with a great longing; and seeing men ascending I followed them and was admitted, but not beyond a few steps. But when I would gladden my spirit according to my idea of the joys and beatitudes there, owing to the light of the heaven which was dazzling white as snow, the essence of which is said to be wisdom, a stupor came over my mind, and thence a thick darkness upon my eyes, and I began to rave. And presently, owing to the heat of heaven, which corresponded to its dazzling light, and the essence of which is said to be love, my heart palpitated, and I was seized with anxiety and racked with inward pain, and I threw myself on my back there upon the ground. And as I lay an attendant from the court came with the command to carry me gently away into my own light and heat. When I came into these my spirit and my heart returned to me.'
The fourth said that he also had the idea of a place respecting heaven, and not an idea of love. He said:
'When I first came into the spiritual world I asked the wise whether one would be permitted to ascend into heaven. They told me that it was permitted to everyone, but that they must take heed lest they be cast down. I smiled at this, and ascended, believing, as others do, that all in the whole world are capable of receiving the joys of heaven in their fulness. But in truth, as soon as I was in I almost lost my breath; and from pain and consequent torment in head and body, I prostrated myself on the ground, and writhed as a serpent before a fire. And I crawled to a precipice and cast myself down; and then by some standing below, I was taken up and carried to an inn, where my health was restored to me.'
The other five also told wonderful things about their ascent into heaven, and compared the changes of the state of their life to the state of fishes when raised up out of the water into the air, and to the state of birds in the ether. And they said that after these severe experiences they no longer had any desire for heaven, but only for common life with their like, wherever they are. And that they know that 'In the world of spirits where we are, all are first prepared, the good for heaven and the evil for hell; that when they are prepared they see ways open for them to societies of their like, with whom they will dwell to eternity; and that then they enter these ways joyously, because they are the ways of their love.'
All of the first convocation hearing these things, confessed that they too had no other idea of heaven than of a place, where with open mouth they would drink in circumfluent joys to eternity.
The angel with the trumpet then said to them, 'You see now that the joys of heaven and eternal happiness are not the joys of a place, but of the state of a man's life; and that the state of heavenly life is from love and wisdom; and since the containant of these two is use, the state of heavenly life is from the conjunction of these in use. It is the same if it be said that it is charity, faith, and good works; for charity is love, faith is truth whence comes wisdom, and good works are use. Moreover, there are places in our spiritual world as in the natural world; otherwise there would not be habitations and separate abodes. And yet place there is not place, but an appearance of place according to the state of love and wisdom, or of charity and faith. everyone who becomes an angel carries his heaven within him, because he carries the love of his heaven; for man is by creation the least effigy, image, and type of the great heaven. The human form is nothing else. Each one therefore, comes into the society of heaven whose form he is in an individual effigy. So that when he enters into that society he enters into a form corresponding to himself; thus, as it were, from himself he enters into that self, and as from that he enters into it within himself, and inhales its life as his own, and his own as its life. Each society is as something general; and the angels there are as similar parts whence this general body co-exists. Now, it follows from this that they who are in evils and thence in falsities, have formed an effigy of hell in themselves, and this in heaven is tormented by the influx and the violence of activity of opposite against opposite; for infernal love is opposite to heavenly love, and therefore, the delights of the two loves clash with each other as enemies, and when they come together they destroy each other.'
10. 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 beatudinum, 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;' et riserunt; et tunc accurrit unus ex Curia 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 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, palpitavit 1mihi 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, num 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 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:
1. Prima editio: palpavit