461、对此，我补充以下记事：
我曾与一位新来的灵人交谈，他在世时就花大量时间思想天堂与地狱。新灵是指那些新近死亡、被称为灵人的人，因为他们此时是属灵人。一到灵界，这个灵人就以同样的方式开始思想天堂与地狱：思想天堂时，就感到喜乐；思想地狱时，就陷入悲伤。当他意识到自己在灵界时，就立刻询问天堂在哪里，地狱在哪里；这二者什么样，它们的性质如何。他得到的答复是：“天堂在你头上，地狱在你脚下，因为你现在天堂与地狱中间的灵人界；至于天堂和地狱什么样，它们的性质如何，我们无法用三言两语来描述。”他充满求知欲，于是跪下向神恳切祷告，好得到指教。看哪，一位天使出现在他右手边，扶他起来，说：“你恳求被教导关于天堂与地狱的事。去询问并学习什么是快乐，你就会明白。”说完这些话，天使消失了。
然后，新灵自言自语说：“询问并学习什么是快乐，就能知道天堂和地狱什么样，它们的性质如何。这话是什么意思呢？”于是，他离开那地方，四处徘徊，遇见人就问：“请告诉我什么是快乐！”有的说：“这是什么问题？谁不知道什么是快乐？快乐不就是欢喜、高兴吗？所以，快乐就是快乐喽；一种快乐就像另一种，我们看不出有什么分别。”有的说，快乐是心灵的欢笑；“因为当心灵欢笑时，脸上就洋溢着快乐，言语充满诙谐，姿态放松，整个人都很高兴。”还有人说：“快乐无非是大快朵颐，享受美食，畅饮美酒，一醉方休，然后谈论各种各样的话题，尤其是维纳斯和丘比特的乐趣。”
听到这些答复，新灵很生气，自言自语说：“这些都是粗俗、没有教养之人的回答；这样的快乐既非天堂，也非地狱。但愿我能遇见一些智慧人。”于是，他就离开他们，开始打听：“智慧人在哪里？”然后，一位天使灵看见了他，说：“我发觉你充满渴望，想知道天堂和地狱的基本特征；这基本特征是快乐，所以我会带你到一座小山，那里天天有人聚会，有检查结果的，有调查原因的，有探究目的的。他们分为三组：检查结果的被称为知识灵，抽象地说，就是知识；调查原因的被称为聪明灵，抽象地说，就是聪明；探究目的的被称为智慧灵，抽象地说，就是智慧。从目的看原因，通过原因看结果的天使就在他们正上方的天堂。这三个小组便从这些天使那里获得启示。”
然后，他牵着新灵的手，把他带到一座山上，就是探究目的、被称为智慧的人聚会的地方。新灵对他们说：“请原谅我到你们这里来。原因是，我从孩童时就思想天堂与地狱。我刚到这个世界，遇见的人告诉我说，天堂在头顶上，地狱在脚底下；但他们没有告诉我它们什么样，它们的性质如何。不停地思索使我感到焦虑，于是我向神祷告；然后就有一位天使站在我旁边，对我说，去询问并学习什么是快乐，你就会明白。我一直在问，但到目前为止都是徒劳。所以，你们若愿意，乞求你们指教我什么是快乐。”
对此，智慧回答说：“快乐对天堂里的所有人来说，就是生命的全部，对地狱里的所有人来说，也是生命的全部。天堂里的人体验良善与真理的快乐；而地狱里的人体验邪恶与虚假的快乐。因为所有快乐都属于爱，而爱是人生命的存在。由于人照着他爱的性质而为一个人，所以他照着其快乐的性质而为一个人；换句话说，正如一个人的人性取决于其爱的性质，这人性也取决于其快乐的性质。爱的活动产生快乐的感觉。在天堂，爱的一切活动都与智慧同在；在地狱，爱的一切活动都与疯狂同在。这两种活动都在它们所作用的主体里面表现为快乐；但天堂和地狱的快乐截然对立。天堂处于爱，因而处于行善的快乐；而地狱也处于爱，因而处于行恶的快乐。因此，你若知道什么是快乐，就知道天堂和地狱什么样，它们性质如何。从调查原因，被称为聪明的人那里去进一步询问并学习什么是快乐吧。从这里向右就能找到他们。”
于是，新灵离开智慧，靠近聪明，告知来由，请求他们指教他什么是快乐。他们听到这个问题很高兴，说：“没错，人若知道什么是快乐，就知道天堂和地狱什么样，它们的性质如何。使人成为人的意愿若感觉不到快乐，就纹丝不动。因为意愿就本身而言，无非是某种爱、因而某种快乐的情感和结果。有某种讨人喜欢、宜人、愉快的事物激发意愿行为；又因是意愿驱动理解力去思考，所以若没有从意愿流入的快乐，就不可能有一丁点思维观念。这是因为主通过来自祂自己的流注激活天使、灵人和世人里面的灵魂和心智的一切事物；祂通过爱和智慧的流注激活他们。这种流注就是作为一切快乐之源头的活动本身。就其起源而言，这种快乐可被称为祝福、极乐和幸福；就其衍生物而言，可被称为快乐、愉悦和可爱；若用一个普遍术语来称呼，就是良善。但地狱灵将他们所拥有的这一切都颠倒了，从而使良善变为邪恶，将真理变为虚假，尽管他们的快乐始终一样。因为没有持续的快乐，他们就不会有意愿、感觉，因而生命可言。由此明显可知地狱的快乐及其性质和源头是什么，也可想而知天堂的快乐及其性质和源头是什么。”
听完这番话，新灵又被带到第三组，就是那些检查结果、被称为知识的人所在的地方。这些人说：“下到低地，上到高地，你会在后者那里觉察并感受到天堂天使的乐趣，在前者那里觉察并感受到地狱灵的乐趣。”就在这时，远处的地面突然裂开了，有三个魔鬼从开口处上来，看上去像是着了火，这是由他们爱的快乐造成的。陪伴新灵的天使意识到这三个魔鬼是特意从地狱被带上来的，就对他们喊着说：“不要再靠近了，就从你们所在的地方告诉我们有关你们快乐的事。”于是，魔鬼说：
“要知道，每个人，无论善恶，都体验自己的快乐。善人体验自己良善的快乐，恶人体验自己邪恶的快乐。”
“那你们的快乐是什么？”
“奸淫、偷盗、欺骗、亵渎。”
“你们的快乐是何性质？”
“别人觉得像粪便的臭味，死尸的腐味，便池的骚味。”
“它们让你们感到快乐吗？”
“它们是最令人快乐的。”
“那你们就像住在这种环境下的不洁动物。”
“是就是吧。但这类恶臭的确是我们鼻孔的快乐。”
“还有吗？”
“每个人都被允许体验自己的快乐，甚至别人称之为最污秽的那种，只要他不搅扰善灵和天使。但我们的快乐让我们忍不住搅扰他们，于是，我们就被扔进劳改营，在那里受到严厉对待。限制并撤回我们的快乐就是所谓的地狱折磨；这也是一种内在痛苦。”
“你们为何搅扰善人呢？”
“我们情不自禁。一看见天使，感觉到他周围的神性气场，我们就发狂。”
“那你们真如野兽一般。”
不久之后，这三个魔鬼看见由天使陪伴的新灵，狂怒便临到他们，看似仇恨之火。因此，为防止他们造成伤害，他们就被扔回地狱。此后，从目的看原因，通过原因看结果，在这三组人上方天堂里的天使出现了。只见他们在一道亮光中，这光以螺旋形的曲线滚动下来，带来一个花环，并将其戴在新灵的头上。此时，有声音从天上对他说：“这个花环是给你的，因为你从孩童时就思想天堂与地狱。”
461、在此作以下陈述：
一次我与一个新从世间到来的精灵谈话。他在世间时曾对天国和地狱做过好多思考。他一到精神世界中就象从前一样开始思索天国和地狱。在想到天国时，他仿佛处于一种高兴状态中，而想到地狱时，他似乎感到悲伤。
当他发现自己是处于精神世界中时，他马上问天国和地狱在哪里。它们是什么样的。
回答他的人说：“天国在你头上方，地狱在你脚下，你现在处于精神世界中，它是处于天国和地狱之间的。至于天国和地狱是什么样的，我们不能用几句话来描述。”
因为他急切地想知道，所以他跪下来请求。突然间一个天使出现在他的右侧，天使扶他起来说：“去询问并学习什么是快乐后，你会知道的。”之后天使便消失了。
新来的精灵自言自语道：“这是什么意思。”
一些人说：“这是什么问题啊？有准不知道什么是快乐？不就是高兴吗？快乐就是快乐，谁不知道其中的区别。”
另外一些人说快乐是思想所发出的笑声，因为：“思想高兴时，脸上就会快乐，言语也快活，整个人就处于快乐之中。”
还有人说：“快乐无非就是吃好的喝美酒，之后再闲谈。”
听到这些后，新来的这个精灵不高兴地说道：“这哪里是天国的快乐啊，我怎么能遇到智者呢？”
“在哪能找到智者呢？”
一些天使听到了他的话说道：“我知道你想知道天国和地狱是什么样子，什么是其中的快乐。我带你到山上看看，那里有象你一样在探究的人。那有三群精灵，那些探求结果的被称为实验性知识的精灵，简言之，是这些知识的形式；那些探究原因的精灵被称为才智的精灵，简言之，智慧的形式。那些探求目的的精灵被称为智慧的精灵，简言之，智慧的形式。在他们上方的是从目的能看到原因，进而看到结果的天使。这三群精灵从他们那里得到了启发。”
拉着新来的精灵的手，天使带他来到山顶上那些探求目的的精灵面前。
新来的精灵对他们说：“请原谅我来打扰你们。我从小就在思索天堂和地狱。现在刚刚来到这个世界。有人告诉我天国就在我头上，地狱在我脚下。但他们没有告诉我天国和地狱是什么样的。于是我求神，之后天使告诉我说，询问并学习什么是快乐，然后你就会知道。我到处询问也得不到答案，请你们给我讲一下吧。”
听到这，那些作为智慧的精灵回答说：“快乐是天堂中和地狱中的人的生活的全部。天国中的快乐是在善和真理中的快乐，而地狱中的快乐是在罪恶和谬误中的快乐。因为快乐与人的爱相联，爱也就是人生命的性质。人的性质与他的爱的性质相同。爱的活动产生了快乐的感觉。在天国中，爱的活动是与智慧相伴的，而地狱中爱的活动是与非理性相联的。它们都产生一种快乐的感觉。但天国和地狱中的快乐是不同的，因为它们中的爱是不同的。天国中起主导地位的是与善相联的爱。而地狱则是被做恶的爱主宰着。所以，你若知道快乐是什么，也就会知道天国和地狱是什么样的。
“再去问一下那些是才智的形式的精灵什么是快乐吧。他们就在你的右侧。”
于是他走过去，阐明来意，他们开始告诉他什么是快乐。
他们说：“确实是这样，知道什么是快乐的人就会知道天国和地狱是什么样子。意愿决定一个人是怎样的人，只有快乐才会触动人；从意愿本身讲，它就是某种爱的体现。即快乐的体现。因为是意愿推动人的才智去进行思考，所以思想中的一切想法都是来自于意愿的快乐。”
“这是因为来自于主的氛围流入到天使，精灵和人中，激活了人的灵魂和思想。还有爱和智慧的流入。在这一过程中就产生了快乐。这种快乐在其来源上被称为祝福，幸福，在其下降过程中变成了快乐，感激以及欢乐，以及其普遍意义上的感觉——善。
“但地狱中的精灵会将一切变得相反，将善变成恶，将真理变成谬误。他们会在其中感到快乐。因为没有快乐也就不会有意愿，也就不会有感觉，进而也就不会有生命。
“很明显可以看到地狱的快乐的性质和来源是怎样的，同样天国的快乐的性质和来源又是怎样的。”
此后他被带到第三伙知识形式的精灵中。
他们对他说：“到下面的世界中去，然后再到上面的世界中去，然后你就会知道。”
突然间地面裂开了。从其中上来三个恶魔看上去很高兴。于是精灵们对他们说：“不要走近我们，就在那里说说你们的快乐吧。”
于是恶魔说：“请相信，任何人，不论是善是恶都处于他自己的快乐之中——善人从他的善中感到快乐，恶人从他的恶中感到快乐。”
他们于是问：“你有什么快乐呢？”
恶魔说我们有嫖赌、偷盗、欺诈的快乐。
人们又问：“这是一种什么样的快乐呢？”
恶魔说，这是一种在别人感受中象是粪便的臭味，尸体的腐烂味。
人们又问：“你们能从这些中感到快乐吗？”
“再快乐不过了”恶魔说。
人们又说：“那么你们就象是脏兮兮的动物一样生活在污秽中。”
恶魔说：“若是这样，我们就是这样，在我们感觉中，这些东西是再令人愉悦不过了。”
人们又问恶魔是否还有什么要讲。
他们说，每个人都被允许处于他自己的快乐之中，即使是最脏的人也是这样。只要他不干扰善精灵和天使。他们说：“我们曾被投入到工房中，经历了可怕的困难。对我们快乐的限制就是地狱中的磨难。它也是一种内在的磨难。”
人们又问：“你们为什么干扰善的精灵和天使呢？”
恶魔说他们无法控制自己。当他们感到天使的神圣的氛围时，他们就会变得疯狂。
人们说：“那么你们岂不是象野兽一样。”
几分钟后，恶魔看到天使在附近。于是他们变得疯狂起来，仿佛处于仇恨之火中，于是他们被投入到地狱中了。
之后天使又出现了。他们处于白光之中，并带来一个花环。花环被带到新来的精灵的头上。并有声音告诉他：“这是因为你从小就曾思索天国和地狱。”
461. I shall here add this account of an experience.
I once talked with a newly arrived spirit, who while in the world had spent much time thinking about heaven and hell. (By newly arrived spirits are meant people who have recently died, who are called spirits because they are then spiritual people.) As soon as he entered the spiritual world, he began in the same way to think about heaven and hell; and he felt happy when he thought about heaven, and sad when he thought about hell. On realising that he was in the spiritual world, he immediately asked where heaven and hell were, and what each of them were, and what they were like.
'Heaven,' they replied, 'is now above your head, and hell is beneath your feet, for you are now in the world of spirits, which is midway between heaven and hell. But we cannot describe in a few words what heaven is and what it is like, nor what hell is and what it is like.'
Then, being intensely eager to know, he fell on his knees and prayed earnestly to God for instruction. An angel appeared at once on his right, who made him get up and said, 'You have begged to be instructed about heaven and hell. Ask and learn what pleasure is, and you will know.' And with these words the angel disappeared.
[2] Then the new spirit said to himself, 'What is the meaning of this "Ask and learn what pleasure is, and you will know what heaven and hell are and what they are like" ?' So he left the place where he was and wandered about, addressing those he met and saying 'Please be so good as to tell me what pleasure is.' 'What sort of a question is this?' said some. 'Everyone knows what pleasure is. Isn't it joy and happiness? Pleasure then is pleasure, and one pleasure is like another; we don't know how they can be distinguished.'
Others said that pleasure is mental amusement. 'When the mind is amused, the face is cheerful, speech is full of jokes, gestures are light-hearted, and the whole person is pleased.' But some said, 'Pleasure is simply feasting and eating delicacies, drinking and getting drunk on fine wine, and then chatting about various subjects, especially the sports of Venus and Cupid.'
[3] On hearing this the new spirit was cross and said to himself, 'These are the replies of peasants, not educated people. These pleasures are neither heaven nor hell. I wish I could meet some wise men.' So he left these people and started asking, 'Where are the wise?'
Then he was seen by an angelic spirit who said, 'I perceive that you are fired with the longing to know what is the universal characteristic of heaven, and of hell. This is pleasure, so I will take you to a hill, where every day there is an assembly of those who seek out effects, of those who enquire into causes, and of those who examine ends. There are three groups. Those who seek out effects are called scientific spirits, or Sciences personified. Those who enquire into causes are called intelligent spirits, or Intelligences personified. Those who examine ends are called wise spirits, or wisdoms personified. Directly above them in heaven are the angels who see causes from the point of view of ends, and effects from the point of view of causes; these angels are the source of enlightenment for these three groups.'
[4] Then he took the new spirit by the hand and brought him onto a hill, where those who examine ends and are called Wisdoms were meeting. 'Forgive me,' he said to them, 'for coming up here to meet you. The reason is that from the time I was a boy I have been thinking about heaven and hell. I have recently arrived in this world, and some of the people I met told me that here heaven is overhead and hell is underfoot; but they did not tell me what each were or what they were like. So thinking constantly about them made me worried, and I prayed to God. Then an angel approached me and said, "Ask and learn what pleasure is, and you will know." I have been asking, but so far to no purpose. So please, if you would be so kind, teach me what pleasure is.'
[5] 'Pleasure,' replied the Wisdoms, 'is the whole of life for all in heaven, and the whole of life for all in hell. Those who are in heaven experience the pleasure of good and truth, those in hell the pleasure of evil and falsity. For all pleasure has to do with love, and love is the very being of a person's life. So just as a person's humanity depends upon the nature of his love, so it does on the nature of his pleasure. The activity of the love creates the feeling of pleasure. In heaven its activity is accompanied by wisdom, in hell by folly. But each activity induces pleasure in the subjects it operates on. The heavens and the hells experience opposite pleasures, because they have opposite loves; the heavens experience the love for good and thus the pleasure of doing good, the hells the love for evil and thus the pleasure of doing harm. If therefore you know what pleasure is, you will know what heaven and hell are and what they are like. But ask and learn further about pleasure from those who enquire into causes and are called Intelligences. They are on the right as you leave here.'
[6] So he went away, approached the next group and explained why he had come, asking them to instruct him about pleasure. They were delighted to be asked and said, 'It is true that, if anyone knows about pleasure, he knows what heaven and hell are and what they are like. The will, which is what make a person human, does not move an inch, except as the result of pleasure. For the will regarded in itself is nothing but the appetition and result of some love, and so of some pleasure. There is something pleasing, agreeable and wanted which inspires the act of willing; and because it is the will that makes the understanding think, not the slightest thinking is possible without pleasure flowing in from the will. The reason for this is that the Lord by the radiation from Himself activates everything in the soul and mind of angels, spirits and men. This activity takes place through the influence of love and wisdom, and this inflow is the actual activity which is the source of all pleasure. This in its originating phase is called blessedness, bliss and happiness, and in its derived phase pleasure, loveliness and delight, to use a universal term, good. But the spirits of hell turn everything they have upside down, so changing good into evil and truth into falsity, though the pleasure remains constant. For without constant pleasure they would have no will, no feeling, and so no life. From this it is plain what the pleasure of hell is, what it is like and what it comes from; and likewise the pleasure of heaven.'
[7] Having heard this he was taken to the third group who were those who seek out effects and are called Sciences. These said, 'Go down to the lower earth, and go up to the upper earth; on the latter you will perceive and feel the pleasures of the angels of heaven, and on the former those of the spirits of hell.'
But then suddenly some way off the ground gaped open and three devils came up through the opening; they had a fiery appearance, resulting from the pleasure of their love. The angels who were accompanying the new spirit realised that the three devils had been deliberately brought up from hell and called out to them, 'Don't come any closer, but from where you are tell us something about your pleasures.'
'You may know,' they replied, 'that everyone, whether good or bad, experiences his own pleasure, the good man the pleasure of his own good, the bad the pleasure of his own evil.'
'What,' they were asked, 'is your pleasure?' They said that it was the pleasure of being promiscuous, stealing, cheating and swearing. They were asked again, 'What are those pleasures like?' They said that other people felt them as the rank smell of dung, and the stench of corpses, and the rottenness of pools of urine. 'Do you find those things pleasant?' they were asked. 'Extremely so,' they replied. 'Then,' they were told, 'you are like unclean animals that live in such conditions.' 'If we are, we are,' they replied; 'but these are the kind of things which delight our nostrils.'
[8] 'What more can you tell us?' they were asked. They said that everyone is allowed to experience his own pleasure, even the filthiest, as others call it, so long as he does not annoy good spirits and angels. 'But because our pleasure will not let us stop annoying them, we have been thrown into labour-camps, where we are harshly treated. It is the prevention and withdrawal of our pleasures which are called the torments of hell; there is too a kind of inward pain.'
'Why did you annoy good people?' they were asked. They said they could not help themselves. There is a kind of frenzy, which takes hold of them, when they see an angel and feel the Divine sphere surrounding him. 'Then you are really like wild beasts,' they were told.
A little later, when they saw the new spirit in the company of angels, a frenzy came over the devils, which seemed like the fire of hatred. So to prevent them doing any harm, they were hurled back into hell. After this there appeared the angels who see causes from the point of view of ends and effects from the point of view of causes; these occupy the heaven above those three groups. They were seen surrounded by a brilliant light, which rolled down in spiralling curves; it brought with it a garland of flowers and placed it on the new spirit's head. Then came a voice saying to him, 'This laurel-wreath is given to you because from the time you were a boy you thought about heaven and hell.'
461. To this I will append the following narrative account:
I once spoke with a newly arrived spirit who, when he lived in the world, thought much about heaven and hell. (By newly arrived spirits I mean people recently deceased, who, being then spiritual beings, are called spirits.) As soon as this spirit came into the spiritual world, he began to think as before about heaven and hell; and when thinking about heaven he seemed to himself to be in a state of joy, and when thinking about hell, in a state of despondency.
When he noticed that he was in the spiritual world, he at once asked where heaven was and where hell was, and also what the one and the other were and what they were like.
To which the people he asked replied, "Heaven is above your head and hell beneath your feet, for you are now in the world of spirits, which is midway between heaven and hell. However, as to what heaven and hell are and what they are like, this we cannot describe in a few words."
So, then, because he burned with a desire to know, he threw himself on his knees and prayed earnestly to God to be instructed. And suddenly an angel appeared at his right side, who raised him up and said, "You have begged to be instructed regarding heaven and hell. Inquire and learn what delight is, and you will know." After which statement the angel rose and vanished.
[2] Then the newly arrived spirit said to himself, "What does this mean, 'Inquire and learn what delight is, and you will know what heaven and hell are and what they are like'?"
However, departing from that place he wandered about, speaking to the people he met and saying, "Pray tell me, please, what delight is."
And some said, "What sort of question is this? Who does not know what delight is? Is it not joy and gladness? Therefore delight is delight, one being like another. We do not know of any distinction between them."
Others said that delight was a laughter of the mind; "for when the mind laughs," they said, "the face is merry, the speech jocular, the conduct playful, and the whole person in a state of delight."
Still others said, "Delight is nothing else than to dine and eat fine foods, and to drink and become drunk on excellent wine, and then to converse on various subjects, especially regarding the sports of Venus and Cupid."
[3] On hearing their replies, the newly arrived spirit said in annoyance to himself, "These responses are oafish and uninformed. Such delights are not heaven or hell. If only I could meet people who are wise!"
So he departed from the people he was with and inquired, "Where can I find people who are wise?"
He was observed, then, by a certain angelic spirit, who said to him, "I perceive that you are fired by a desire to know what the universal characteristic of heaven is and the universal characteristic of hell; and because it is delight, I will take you to the top of a hill where daily assemblies convene of people who examine effects, of people who investigate causes, and of people who explore ends. There are three companies. Those who examine effects are called spirits of empirical knowledge, and, abstractly, forms of such knowledge; those who investigate causes are called spirits of intelligence - abstractly, forms of intelligence; and those who explore ends are called spirits of wisdom - abstractly, forms of wisdom. In the heaven directly above them are angels who from ends see causes, and from causes, effects. It is from these angels that the three companies have their enlightenment."
[4] Taking the newly arrived spirit by the hand, the angelic spirit then led him to the hilltop, to the company composed of those who explore ends and are called forms of wisdom.
To them the newly arrived spirit said, "Pardon me for coming up here to you. I have ascended because from childhood I have thought about heaven and hell, and have recently come into this world; and some of the people with whom I was then associated told me that in this world heaven is above my head and hell beneath my feet. But they did not say what the one and the other are and what they are like. Consequently, being made anxious from constant thought about them, I prayed to God; and an angel then appeared beside me, who said, 'Inquire and learn what delight is, and you will know.' I have inquired, but so far in vain. I entreat you therefore to please explain to me what delight is."
[5] To this the forms of wisdom replied, "Delight is the whole of life for all in heaven and the whole of life for all in hell. In the case of those who are in heaven it is a delight in goodness and truth, while in the case of those who are in hell it is a delight in evil and falsity. For all delight is a matter of love, and love is the very essence of a person's life. So, then, as a person is the kind of person he is according to the character of his love, so also is he the kind of person he is according to the character of his delight. The activity of love causes the sensation of delight. Its activity in heaven is accompanied by wisdom, while its activity in hell is accompanied by irrationality. Each produces in its subjects a feeling of delight; but the heavens and the hells experience opposite delights, because they have opposite loves. The heavens are directed by a love of, and thus a delight in, doing good, whereas the hells are directed by a love of, and thus a delight in, doing evil. Consequently, if you know what delight is, you will know what heaven and hell are and what they are like.
"But inquire and learn further what delight is from those who investigate causes and are called forms of intelligence. They are over there to the right of us."
[6] So the newly arrived spirit left and went over to that company, and explaining the reason for his coming, entreated them to tell him what delight was.
They, then, glad at the inquiry, said, "It is true that anyone who knows what delight is also knows what heaven and hell are and what they are like. The will, which makes a person the person he is, is not moved even the least bit except by delight; for the will, regarded in itself, is nothing but the action and effect of some love, thus of delight, inasmuch as it is some element of fancy, liking and pleasure which causes one to will. Moreover, because it is the will that impels the intellect to think, there is not the least idea existing in the thought which does not flow in from a delight of the will.
"This is as it is because the Lord activates all the elements of the soul and all the elements of the mind in angels, spirits and men through an influx from Him, and this through an influx of love and wisdom; and this influx is the underlying activity from which springs every delight, which in its origin is called bliss, happiness and felicity, and in its descent delight, gratification and pleasure, and in its universal sensation, good.
"But spirits in hell turn everything into its opposite in them, thus turning also good into evil and truth into falsity, with a constantly enduring delight. For without the continuance of delight they would have no will, neither any sensation, thus no life.
"It is apparent from this what the delight of hell is and its character and origin, likewise what the delight of heaven is and its character and origin."
[7] After hearing this, the newly arrived spirit was taken to the third company, where the people were those who examine effects and are called forms of empirical knowledge.
These said to him, "Go down into the land below, then go up into the land above. In the first you will perceive and feel the delights of spirits in hell, and in the other the delights of angels in heaven."
However, suddenly then, at some distance from them, the ground opened, and through the opening ascended three devils, seemingly on fire owing to the delight of their love. At that, because they perceived that it had been provided that the three come up from hell, the people who were with the newly arrived spirit said to them, "Do not come any closer, but from where you are tell us something about your delights."
So the devils said, "Be assured that everyone, whether good or evil, is in the enjoyment of his delight - a good person in the enjoyment of the delight of his good, and an evil person in the enjoyment of the delight of his evil."
The people then asked, "What delight do you have?"
The devils said that it was the delight of whoring, stealing, deceiving others, and blaspheming.
Again, then, the people asked, "What kind of delights are these?"
The devils replied that they were perceived by others as being like the foul odors of piles of excrement, like the putrid smells of corpses, and like the fetid stenches of stagnant pools of urine.
Whereupon the people asked, "Do you find these things delightful?"
"Most delightful," the devils said.
At that the people said, "Then you are like unclean animals that dwell in such filth."
But the devils replied, "If we are, we are; but to our nostrils these things are delightful."
[8] The people then asked if the devils had anything further to say.
They said that it is permitted everyone to be in the enjoyment of his delight, even one most unclean (as others term it), provided he does not molest good spirits and angels. "But because our delight is such that we cannot help but molest them," they said, "we have been thrown into workhouses where we suffer terrible hardships. It is the restricting and rescinding of our delights there is that is called the torment of hell. It is also an interior suffering."
Thereupon the people asked, "Why did you molest good spirits?"
The devils said they could not help it. It is as though a kind of madness invades them whenever they see some angel and feel the Divine atmosphere surrounding him.
At that the people said, "Then you are also like wild animals."
And a few moments later, when the devils saw the newly arrived spirit in association with angels, a madness came over them, which appeared as the fire of hatred. Therefore, to prevent them from doing any harm, they were cast back into hell.
After that the angels appeared who from ends see causes, and through causes, effects, who dwelt in the heaven above the three companies. They were seen in the midst of a bright white light, which, winding downward in spiral revolutions, bore with it a wreath of flowers, which it placed on the head of the newly arrived spirit. At the same time, then, the declaration was made to him from there, "This laurel is given to you because from childhood you have thought about heaven and hell."
461. The following story is added to these remarks.
I once spoke with a newly arrived spirit who had thought a lot about heaven and hell when he was in the world. ("Newly arrived spirits" means people newly deceased, who are called spirits because they are people's spirits.) As soon as he entered the spiritual world he began to think about heaven and hell in the same way as before and found himself happy when thinking about heaven and sad when thinking about hell. When he realized he was in the spiritual world, he asked at once where heaven and hell are, what they both are, and what they are like.
They told him, "Heaven is above your head, and hell is under your feet, for you're now in the world of spirits, which is halfway between heaven and hell. But what heaven and hell are and what they are like we can't describe in a few words."
He had a burning desire to know, then, so he threw himself on his knees and devoutly prayed to God to be instructed.
And an angel appeared at his right! The angel stood him up and said, "You prayed to be instructed about heaven and hell.
Ask around and find out what is delightful, and you'll know."
The angel ascended after saying this.
Then the newly arrived spirit said to himself, "What is this?
'Ask around and find out what is delightful, and you'll know what heaven and hell are and what they are like'!"
But leaving that place he wandered around and asked the people he met, "Please tell me what is delightful, if you will."
And some said, "What kind of question is that? Who doesn't know what's delightful? Isn't it joy and gladness? Delight is delight.
One pleasure is like another. We don't know the difference."
Others said that delight is mental laughter. "For when your mind laughs your face is cheerful, your voice chuckles, your gestures play, and the whole person is delighted."
But others said, "What's delightful is just to feast and eat fine foods, and drink, and get drunk on noble wine, and then chat about different things - mainly the games of Venus and Cupid."
When he heard this, the newly arrived spirit, peeved, said to himself, "These answers are common and uncultivated. These delights are not heaven or hell. I wish I'd meet some wise people."
He went away and asked, "Where are some wise people?"
And then an angelic spirit saw him and said, "I notice that you are burning with a desire to know what the general idea of heaven and the general idea of hell is. It's delight, so I'll take you up a hill where people who explore results gather every day, and people who investigate the reasons, and people who investigate the purposes. There are three groups. The ones who explore results are called spirits of facts, and abstractly, facts. The ones who investigate the reasons are called spirits of intelligence, and abstractly, intelligences. And the ones who investigate the purposes are called spirits of wisdom, and abstractly, wisdoms.
Right above them, in heaven, are angels who view the reasons from the purposes and the results from the reasons. The three groups get enlightenment from these angels."
Then he took the newly arrived spirit's hand and led him up the hill to the group made up of those who explore purposes and are called wisdoms.
"Pardon my coming up to you," he said. "The reason is that from childhood I've thought about heaven and hell, and I just arrived in this world, and then some people joined me and said that here heaven is above my head and hell is under my feet. But they didn't say what heaven and hell are and what they are like.
So my constant thought about them made me so anxious I prayed to God. And there stood an angel, and he said, 'Ask around and find out what is delightful, and you'll know.' I asked, but so far in vain. So I beg of you, teach me what is delightful."
To this the wise men answered, "Delight is all of life for everyone in heaven and all of life for everyone in hell. For the ones in heaven it is delight in good and truth, but for the ones in hell it is delight in the bad and the false. For all delight has to do with love, and love is the essential thing in a person's life. So a person is a person according to his kind of delight just as he is a person according to what kind of love he has.
"Love in action gives a feeling of delight. In heaven it acts with wisdom, in hell it acts with folly. Either way, it produces delight in the ones under its influence. But the heavens and the hells have opposite delights, because they have opposite loves the heavens have the love of doing well, and its delight, but the hells have the love of doing ill, and its delight. So if you know what is delightful, you know what heaven and hell are, and what they are like.
"But ask around some more and find out what is delightful from those who investigate the reasons and are called intelligences.
They are to the right from here."
He left, went over to them and told why he came, and he asked them to teach him what is delightful.
Happy to be asked, they said, "It is true that someone who knows what delight is knows what heaven and hell are and what they are like. Will, which is what makes the person the person, is not moved even a jot except by delight. For will, per se, is nothing but the disposition and the performance of some love - some delight because what makes you will is something pleasant, agreeable, and delightful. And will moves your intellect to think, so thought hasn't a single idea except from the influence of will's delight.
"This is so, because the Lord puts all the souls and all the minds of angels, spirits, and men into action by His influence. He puts them into action by the influence of love and wisdom. And this influence is the very activity that all delight comes from which is called blessed, blissful, and happy in its source and delight, pleasantness, and pleasure in its outcome. In a general sense it is called 'good.'
"But the spirits of hell turn everything about themselves upside down, so they also turn good into evil and truth into a lie.
The delight remains, for without the delight remaining they have no will nor feeling, and thus no life.
"These observations make it clear what the delight of hell is, what it is like, and where it comes from, and what the delight of heaven is, is like, and comes from."
After hearing these things he was led to the third group, where there were the ones who explored results and are called facts. They said, "Go down into the lower land, and go up into the higher land. In the one you will observe and feel the delights of the spirits of hell, and in the other the delights of the angels of heaven."
But then the ground opened up at a distance from them, and three devils came up through the opening! They seemed afire with the delights of their love. Those who were with the newly arrived spirit could tell that the three came up from hell providentially, so they said to them, "Don't come closer, but from the place where you are, tell something about your delights."
They said, "Everyone, you understand, whether good or bad, has his delights. The good have the delights of their good, and the bad have the delights of their evil."
"What is your delight?" they asked.
They said that it was delight in whoring, stealing, cheating, and blaspheming.
Then they asked, "What are those delights like?"
They said, "To others they smell like the bad smells from excrement and like the stenches from corpses and like the fumes from stagnant urine."
They were asked, "Are they delightful to you?"
They said, "They are very delightful!"
"Then you are like the filthy animals that spend their time in things like that," they said.
They answered, "If we are, we are. But things like that are delightful to our noses."
They were asked, "What else?"
"Everyone is allowed to enjoy his delight, even the most filthy, as they call it, so long as he doesn't bother good spirits and angels," they said. "But on account of our delights we can't help bothering them, so we're thrown into penitentiaries, where we suffer dreadfully. The withholding and denial of our delights there is what they call the torment of hell. And it is inner pain, too."
"Why do you infest good people?" they were asked.
They said they couldn't help it. A kind of rage sets in when they see an angel and feel the Divine aura around him.
"So you are indeed like wild animals," they said.
And when they saw the newly arrived spirit with angels, a rage soon came over the devils, which seemed like the fire of hatred. So they were thrown back into hell to keep them from doing harm.
After this the angels appeared who see the reasons from the purposes and results from the reasons. They were in the heaven above the three groups. They appeared in brilliant light, circling down in spiral curves. They brought a round wreath of flowers, and put it on the newly arrived spirit's head, and then a voice came to him from up there, "This laurel is given to you because you have thought about heaven and hell from childhood."
461. To the above shall be added the following Memorable Relation:
I was once speaking with a novitiate spirit who while in the world had meditated much on heaven and hell. By novitiate spirits are meant men recently deceased who, being then spiritual men, are called spirits. As soon as he entered the spiritual world, this novitiate began in like manner to meditate on heaven and hell; and he seemed to himself to be in joy when meditating on heaven, and in sadness when meditating on hell. When he noticed that he was in the spiritual world, he at once inquired where heaven was, and where hell; also what these two were, and what their nature; and he received the answer, "Heaven is above your head, and hell is beneath your feet, for you are now in the world of spirits which is mediate between heaven and hell; but as to what heaven and hell are, and what their nature, this we cannot describe in a few words."
Burning with the desire of learning, he then threw himself on his knees and devoutly prayed to God that he might be instructed. And lo, an angel appeared at his right hand and, raising him up, said, "You have made supplication that you may be instructed about heaven and hell. INQUIRE AND LEARN WHAT DELIGHT IS AND YOU WILL KNOW"' and having said these words, the angel was taken up.
[2] The novitiate spirit then said within himself: "What is this? Inquire and learn what delight is and you will know what heaven and hell are, and what their nature." Leaving that place, he then wandered about, and addressing those whom he met, he said, "Pray tell me, if you please, what delight is?" And some said, "What sort of question is that? Who does not know what delight is? Is it not joy and gladness? Therefore, delight is delight; one delight is like another; we know of no distinction." Others said that delight was laughter of the mind; "for when the mind laughs, the face is merry, the speech jocular, the gestures playful, and the whole man is in delight." Still others said, "Delight is nothing else than feasting and eating delicacies, and drinking and getting drunk on generous wine, and then talking together on various subjects, especially the sports of Venus and Cupid."
[3] Indignant on hearing these answers, the novitiate spirit said to himself, "These are the answers of boors and not of cultured men; such delights are neither heaven nor hell. Would that I might meet some wise men." And, leaving them, he inquired, "Where are there wise men?" He was then seen by an angelic spirit who said: "I perceive that you are kindled with the desire of knowing what the universal of heaven is, and what the universal of hell; and since this universal is delight, I will lead you to a hill whereon is a daily meeting of men who examine effects, of men who investigate causes, and of men who explore ends. They are three companies: Those who examine effects are called Spirits of the Sciences and, abstractly, Sciences; those who investigate causes are called Spirits of Intelligence and, abstractly, Intelligences; and those who explore ends are called Spirits of wisdom and, abstractly, Wisdoms. Directly above them in heaven are angels who from ends see causes, and from causes effects. From these angels the three companies have illustration."
[4] Taking the novitiate spirit by the hand, he then led him up the hill and to the company of those who explore ends and are called wisdoms. To these the novitiate spirit said "Pardon me for coming to you. The reason is because from childhood I have meditated on heaven and hell. I have lately come into this world, and some spirits who were then associated with me said that here heaven is above my head and hell beneath my feet; but they did not tell me what they are and what their nature. Therefore, coming into a state of anxiety from constant thought about them, I prayed to God; and then an angel stood by me and said, Inquire and learn what delight is and you will know. I have inquired, but as yet in vain. I beg you, therefore, to teach me, if you please, what delight is."
[5] To this the wisdoms responded: "Delight is the all of life with all in heaven, and the all of life with all in hell. With those who are in heaven, it is the delight of good and truth, but with those who are in hell, it is the delight of evil and falsity; for all delight pertains to love, and love is the esse of man's life. Therefore, since man is a man according to the nature of his love, he is a man according to the nature of his delight. The activity of love is what makes the sensation of delight. In heaven its activity is with wisdom, in hell it is with insanity. In their subjects, both activities present themselves as delight; but the heavens and the hells are in opposite delights because in opposite loves. The heavens are in the love and thence in the delight of doing good, but the hells are in the love and thence in the delight of doing evil. If, therefore, you know what delight is, you know what heaven and hell are, and what their nature. But make further inquiry and learn what delight is from those who investigate causes and are called Intelligences. They are to the right from here."
[6] Leaving the wisdoms, the novitiate then approached the Intelligences, and telling them the cause of his coming, asked if they would instruct him as to what delight is. They were rejoiced at the question and said: "It is true that he who knows what delight is, knows what heaven and hell are and what their nature. The will, from which man is a man, is not moved a single jot except by delight; for regarded in itself, the will is nothing but the affection and effect of some love, thus of some delight, it being something pleasing, agreeable, and pleasurable that makes men will. And since it is the will that moves the understanding to think, therefore, not the least jot of an idea of thought is possible save from delight flowing in from the will. This is because the Lord, by influx from Himself, actuates all things of the soul and all things of the mind with angels, spirits, and men; and He actuates them by the influx of love and wisdom. It is this influx that is the activity from which comes all delight. In its origin this delight is called blessed, blissful, and happy, and in its derivation, delightful, pleasant, and pleasurable; in a universal sense, it is called good. But spirits of hell turn all that is with them around. Thus they turn good into evil and truth into falsity, their delight being permanently the same; for without this permanence of delight, they would have neither will nor sensation, and so no life. What the delight of hell is, and its nature and source, is thus manifest, and also what the delight of heaven is, and its nature and source."
[7] After hearing this, the novitiate was led down to the third company where were those who examine effects and are called Sciences. These said: "Descend into the lower earth and ascend into the higher earth, and in the latter you will perceive and sensate the enjoyments of the angels of heaven, and in the former, the enjoyments of the spirits of hell."
And lo, at a distance from them, the ground then yawned open, and through the opening rose three devils who seemed to be on fire, and this from the delight of their love. Perceiving that the three devils had risen from hell providentially, the novitiate's companions said to them, "Come no nearer, but from the place where you are, tell us something about your delights." The devils then said, "Know this then: Every one, Whether good or evil, is in his own delight, a good man in the delight of his good, and an evil man in the delight of his evil." Being then asked, "What is your delight?" they said that it was the delight of committing whoredom, stealing, defrauding, blaspheming.
Being further asked, "What is the nature of these delights?" they said, "By others they are smelled as fetid odors from excrement, and as the stench of dead bodies, and the rank smell from stagnant urine."
They were then asked, "Are they delightful to you?" and they answered, "They are most delightful."
They then said, "Then you are like those unclean beasts which pass their lives in such stenches." They replied, "If we are, We are; but such stenches are the delights of our nostrils."
[8] They were then asked, "What more?" They answered: "Every one is allowed to be in his own delight, even the most unclean as they call it, if only they do not molest good spirits and angels. But because, from our delight, we cannot do otherwise than molest them, we are cast into workhouses where we suffer direful things. There, the restraining and withdrawal of our delights is what is called the torment of hell. It is also interior pain."
They were further asked, "Why did you molest the good?" They said that they could not help it. When they saw any angel and smelled the Divine sphere around him, it was as if fury invaded them.
The angels then said, "In this also you are like wild beasts."
And then, as soon as the devils saw the novitiate spirit with the angels, they were overcome with a fury which appeared like the fire of hatred. Therefore, that they might do no harm, they were cast back into hell.
After this, the angels appeared who from ends see causes, and through causes effects, and who were in the heaven above the three companies. They were seen in a bright light which rolled downwards in spiral curves and brought with it a garland of flowers. This they placed on the head of the novitiate spirit. Then, from that heaven there came to him a voice saying "This laurel is given you because from childhood you have meditated on heaven and hell."
461. I append the following Memorabilia:
I once spoke 1with a novitiate spirit who in the world had meditated much on heaven and hell. (By novitiate spirits are meant men recently deceased, who, being spiritual beings then, are called spirits.) As soon as he entered the spiritual world, he began to meditate as before on heaven and hell. Thinking about heaven he seemed to himself in joy, and thinking about hell in sadness. As soon as he realized that he was in the spiritual world he asked where heaven and hell were, and what they were, and what the nature of each was. He was told, "Heaven is above your head and hell beneath your feet. For you are at present in the world of spirits, which is intermediate between heaven and hell. But we cannot describe in a few words what they are and what the nature of each is."
As he burned with a desire to know, he threw himself on his knees and prayed devoutly to God for instruction. Suddenly an angel appeared at his right hand, raised him up, and said,
"You have supplicated to be instructed about heaven and hell. Inquire and learn what delight is, and you will know." Having said these words, the angel was taken up.
[2] The novitiate spirit then said to himself:
"What is this? 'Inquire and learn what delight is, and you will know what heaven and hell are, and their nature."
Leaving that place he wandered about, and asked those whom he met,
"Pray tell me, if you please, what delight is."
Some said, "What a queer question! Who does not know what delight is? Is it not joy and gladness? Delight then is delight; one delight is like another; we know no difference."
Others said that delight is laughter of the mind. "For when the mind laughs the face is merry, the speech jolly, the behavior playful, and the whole man is in delight."
Others said, "Delight is nothing but to feast and eat dainties, to drink and be intoxicated with generous wine, and to chat about various topics, especially about the sports of Venus and Cupid."
[3] The novitiate spirit was indignant at these replies and said to himself, "These are ill-bred and unstudied answers. Such delights are not heaven or hell. Would that I might meet some wise men!"
He went on, asking, "Where are there wise men?" Thereupon he was noticed by a certain angelic spirit, who said, "I perceive that you are kindled with a desire to know what the universal of heaven and hell is; it is delight. I will lead you up a hill where men assemble daily who either study effects, or investigate causes, or explore ends; there are three companies. Those who study effects are called spirits of knowledge and, abstractly, knowledges; those who investigate causes are called spirits of intelligence and, abstractly, intelligences; and those who explore ends are called spirits of wisdom and, abstractly, wisdoms. Directly over them in heaven are angels who see causes from ends, and effects from causes. The three companies receive enlightenment from those angels."
[4] Taking the novitiate spirit by the hand, he led him up the hill to the company of those who explore ends and are called wisdoms. The novitiate said to them, "Pardon me for climbing up to you, but I have meditated from boyhood upon heaven and hell, and have recently come into this world. Some with whom I have been thrown have said that heaven is above my head here and hell beneath my feet. But what the nature and quality of each is, they did not inform me. Having become anxious from constant thought about it, I prayed to God, and then an angel appeared and said, 'Inquire and learn what delight is, and you will know. I have inquired, but so far in vain. I beg you therefore to teach me, if you will, what delight is."
[5] To this the wisdoms responded, "Delight is the all of life to all in heaven, and the all of life to all in hell. To those in heaven, it is the delight of good and truth; but to those in hell, the delight of what is evil and false. For all delight is of love, and love is the esse of man's life. Therefore, as man is man according to the quality of his love, he is man according to the quality of his delight. The activity of love produces the sense of delight. In heaven love acts with wisdom; in hell, with insanity. In either case it brings its subjects delight. But the heavens and the hells are in opposite delights, being in opposite loves; the heavens are in the love and attendant delight of doing good, but the hells, in the love and attendant delight of doing evil. If then you know what delight is, you know what and of what nature heaven and hell are. But inquire and learn further what delight is from those who investigate causes and are called intelligences. You will find them to the right from here."
[6] The novitiate left and went to the intelligences, and told them why he had come, and asked them to teach him what delight is. Pleased with the question, they said:
"It is true that one who knows what delight is knows what heaven and hell are, and the nature of them. The will, by virtue of which man is man, is not moved an inch except by delight. Viewed in itself, will is nothing but the inclination and effect of some love, thus of delight, for something pleasing, grateful, and pleasurable causes one to will. And as the will moves the understanding to think, there is no least idea of thought but from an in-flowing delight of the will. The reason for this is that the Lord, by influx from Himself, actuates all things of the soul and mind in angels, spirits and men, doing so by the influx of love and wisdom. This influx is the very activity from which all delight comes, which in its origin is called blessed, joyous and happy, and in its sequence, delight, pleasantness and pleasure; in a universal sense, good. But infernal spirits pervert all things with themselves, good into evil and truth into falsity, delight always continuing; for without the continuance of delight they would have no will and no sensation, thus no life. It is manifest from these considerations what, and of what kind and whence the delight of hell is; and what, and of what kind and whence the delight of heaven is."
[7] After hearing these things, the novitiate was conducted to the third company, of those who study effects and are called knowledges. These said to him, "Go down into the lower earth; also ascend into the higher earth. In the higher you will perceive and feel the delights of the angels of heaven, in the lower the delights of the spirits of hell."
At some distance from them the ground gaped open. Through the chasm three devils came up, appearing aflame with the delight of their love. The associates of the novitiate spirit perceived that the three devils had come up out of hell providentially, and said to them, "Come no nearer, but from where you are tell us something about your delights."
They said, "Know that every one, whether good or evil, is in his own delight, a good man in the delight of good and an evil man in the delight of evil."
The companions of the novitiate spirit asked, "What is your delight?"
They answered that they were in the delight of whoring, stealing, defrauding and blaspheming. They were asked:
"What is the quality of these delights?"
They said, "They are perceived by others as fetid odors from excrement, as the stench from dead bodies, as the rank smell from stagnant urine."
And they were asked, "Are these delightful to you?" They answered, "Most delightful."
The others said, "Then you are like unclean beasts - they spend their lives in such things."
They replied, "If we are, we are; but such things are the delights of our nostrils."
[8] And the others asked, "What else?"
They answered, "Every one is allowed to be in his own delight, even in the most unclean, so-called, provided he does not infest good spirits and angels. In our delight we cannot but infest them, however, and then are thrown into workhouses where we suffer hard things. The prohibition and repression of our delights there is what is called the torment of hell. It is interior pain, too."
Then they were asked, "Why do you infest the good?"
They said that they could not help doing so. Fury seems to overwhelm them when they see an angel and feel the Divine sphere about him. Whereupon the others said:
"Then you are like wild beasts, too."
On catching sight of the angels with the novitiate spirit the devils were seized with a fury which seemed like hatred's own fire. Therefore, lest they should do harm, the devils were cast back into hell.
Then angels appeared who see causes from ends, and effects through causes, and who were in the heaven over the three companies. They appeared in a brilliant white light, which wound downward in spiral turnings, bringing with it a circular wreath of flowers, which was dropped upon the head of the novitiate spirit. Out of the light a voice sounded, saying to him: "You are awarded this laurel for having meditated from childhood on heaven and hell."
Footnotes:
1. These Memorabilia are used again in True Christian Religion 570.
461. To this shall be added the following Relation: I was once speaking with a novitiate spirit who, while in the world, had meditated much about heaven and hell. By novitiate spirits are meant men recently deceased, who, because they are now spiritual men, are called spirits. As soon as he entered the spiritual world, he began in like manner to think about heaven and hell; and while thinking about heaven he seemed to himself in joy, and while thinking about hell in sadness. When he realized that he was in the spiritual world he asked immediately where heaven was, and where hell; and then, what and of what quality was the one and the other; he was told that, 'Heaven is above your head, and hell is beneath your feet. For you are now in the world of spirits, which is intermediate between heaven and hell. But what and of what quality heaven and hell are we cannot describe in a few words.'
And then, as he was burning with the desire to know about them, he threw himself upon his knees and devoutly prayed to God that he might be instructed. And lo! an angel appeared at his right hand and raised him up, and said .
'You have besought that you may be instructed about heaven and hell. Inquire and learn what delight is, and you will know;' and when he had said these words, the angel was lifted up. The novitiate spirit then said to himself:
'What is this? Inquire and learn what delight is, and you will know what and of what quality heaven and hell are?''
But going away from that place he wandered about, asking those whom he met,
'Pray, tell me, if you please, what delight is?'
And some said, 'What sort of a question is this? Who does not know what delight is? Is it not joy and gladness? Delight then is delight. One delight is like another. We know no difference.'
Others said, 'Delight is laughter of the mind. For when the mind laughs the face is merry, the speech jovial, the gestures playful, and the whole man is in delight.'
Others again said, 'Delight is nothing but to feast, and to eat delicious food, and drink and be intoxicated with generous wine, and then chat together on various subjects, especially on the sports of Venus and Cupid.'
Hearing these things the novitiate spirit, indignant, said within himself, 'These answers are rustic and not of the public forum. Such delights are not heaven and are not hell. Would that I might meet wise men.'
And he went away from them and inquired, 'Where are the wise?'
And then he was observed by a certain angelic spirit, who said, ‘I perceive that you are kindled with a desire to know what is the universal of heaven, and the universal of hell; and as this is delight, I will lead you upon a hill where every day there is an assemblage of those who are inquiring as to effects, those who search into causes, and those who investigate ends. There are three companies: Those that inquire about effects are called spirits of knowledges, and abstractly, knowledges; those that search into causes are called spirits of intelligence, and abstractly, intelligences; and those who investigate ends are called spirits of wisdom, and abstractly, wisdoms. Directly over them in heaven are the angels who from ends see causes, and from causes, effects. From these angels the three companies receive enlightenment.'
Then taking the novitiate spirit by the hand, he led him upon the hill, and to the company of those who investigate ends, and are called wisdoms. He said to them, 'Pardon me for coming up to you. The reason is that from boyhood I have meditated about heaven and hell, and have lately come into this world; and some who have been associated with me have said that heaven here is above my head, and hell is beneath my feet. But they did not tell me the nature and quality of either of them. Having therefore, from constant thought become anxious about them, I prayed to God, and then an angel stood by me and said, Inquire and learn what delight is, and you will know.' I have inquired, but as yet in vain. I beg you therefore, to teach me, if you please, what delight is.'
To this the wise responded, 'Delight is the all of life with everyone in heaven, and the all of life with everyone in hell. With those who are in heaven, it is the delight of good and truth; but with those that are in hell, it is the delight of what is evil and false. For all delight is of love, and love is the esse of man's life. Therefore, as man is man according to the quality of his love, so is he man according to the quality of his delight. The activity of the love produces the sense of delight. In heaven its activity is with wisdom; in hell its activity is with insanity. Each presents itself in its subjects as delight. But the heavens and the hells are in opposite delights, because in opposite loves; the heavens are in the love and thence in the delight of doing good, but the hells, in the love and thence in the delight of doing evil. If, then, you know what delight is, you know what and of what nature heaven is, and hell. But inquire and learn further about what delight is from those who search into causes, and are called intelligences. They are to the right from here.'
He then left and went to them, and told them the cause of his coming, and asked that they would instruct him as to what delight is. And they, pleased with the question, said:
'It is true that he who knows delight knows what heaven is and hell, and the nature of them. The will, by virtue of which man is man, is not moved a jot except by delight; for will, viewed in itself is nothing but the affect and effect of some love, thus of delight; for it is a something pleasing, grateful, and pleasurable that makes it will. And as the will moves the understanding to think, there is not the least of an idea of thought but from an inflowing delight of the will. The reason why this is so is that the Lord, by influx from Himself actuates all things of the soul, and all things of the mind, with angels, spirits, and men, and He actuates them by the inflowing of love and wisdom; and this inflowing is the very activity from which all delight comes, which in its origin is called blessed, satisfactory, and happy; and in its derivation, delight, pleasantness, and pleasure, in a universal sense, good. But infernal spirits invert all things with themselves, and thus turn good into evil and truth into falsity, delight remaining continually; for without the continuance of delight they would have no will and no sensation, thus no life. It is manifest from these considerations what, of what kind, and whence the delight of hell is; and what, of what kind, and whence is the delight of heaven.'
After hearing these things he was conducted to the third company, where they were who inquire into effects, and are, called knowledges. These said to him, 'Go down into the lower earth, and ascend into the higher earth. In this you will perceive and feel the delights of the angels of heaven, in that the delights of the spirits of hell.'
And lo! at a distance from them the ground then opened and through the opening came up three devils appearing aflame with the delight of their love; and as those consociated with the novitiate spirit perceived that the three devils came up out of hell providentially, they said to them, 'Come no nearer; but tell something about your delights from the place where you are.'
And they said, 'Know, that everyone, good or evil, is in his own delight, a good man in the delight of good and an evil man in the delight of evil.'
And they asked, 'What is your delight?'
They answered, that they were in the delight of whoring, stealing, defrauding, blaspheming. And they asked again:
'What is the quality of these delights?'
They said, 'They are perceived by others as fetid odors from excrements, and as the stench from dead bodies, and the rank smell from stagnant urine.' And they were asked, 'Are these delightful to you?' They answered, 'Most delightful.'
The others said, 'Then you are like the unclean beasts that live in such things,'
They replied, 'If we are, we are; but such things are the delights of our nostrils.'
And the others asked, 'What else?'
They answered, that, 'Every one is allowed to be in his own delight, even the most unclean, as they call it, if only they do not infest good spirits and angels; but because from our delight, we cannot but infest them, we are cast into workhouses where we suffer horrible things. The prohibition and withdrawal of our delights there is what is called the torment of hell. It is really interior pain.'
Then they asked, 'Why do you infest the good?'
They said, 'They could not do otherwise. When they see any angel and feel the Divine sphere about him it is as if a fury seized them.' Then they said:
'So you are like wild beasts.'
And presently, when they saw the novitiate spirit with the angels, a fury came over the devils which appeared as the fire of hatred. Therefore, lest the devils should do harm they were cast back into hell.
After this, angels appeared who from ends see causes, and through causes effects, and who were in the heaven above the three companies. They were seen in a brilliant white light, which rolling itself like spiral turnings downwards brought with it a circular wreath of flowers, and placed it on the head of the novitiate spirit. And then there came a voice to him from heaven, saying: 'This laurel is given you because from childhood you have meditated on heaven and hell.'
461. His adjicietur hoc Memorabile. Quondam loquutus sum cum Spiritu novitio, qui dum fuit in Mundo, de Coelo et Inferno multum meditatus est; per Spiritus novitios intelliguntur homines noviter defuncti, qui quia tunc sunt homines spirituales, vocantur Spiritus: ille ut primum intravit in Mundum Spiritualem, coepit de Coelo et Inferno similiter meditari, et sibi visus est, cum de Coelo, in gaudio, et cum de Inferno, in tristitia. Ille cum animadvertit se in Mundo Spirituali esse, statim quaesivit ubi Coelum et ubi Infernum, tum quid et quale unum et alterum; et responderunt, "Coelum est supra caput tuum, et Infernum est infra pedes tuos, nunc enim es in Mundo spirituum, qui est medius inter Coelum et Infernum; sed quid et quale Coelum et Infernum est, non possumus paucis describere:" et tunc quia flagrabat desiderio cognoscendi, projecit se super genua, et oravit devote ad Deum, ut instrueretur; et ecce apparuit Angelus ad dextram ejus, et elevavit illum, et dixit, "supplicavisti ut instruereris de Coelo et Inferno; Inquire et disce quid Jucundum, et cognosces;" et Angelus his dictis sublatus est.
[2] Tunc Spiritus novitius secum dixit, "quid hoc, Inquire et disce quid Jucundum, et cognosces quid et quale Coelum et Infernum est:" sed e loco illo abiens circumvagatus est, et obvios alloquutus dixit, "dicite quaeso, si placet, quid Jucundum;" et dicebant aliqui, "quae qualis est haec quaestio; quis non scit quid Jucundum; estne gaudium et laetitia; quare jucundum est jucundum, unum sicut alterum; non scimus discrimen:" alii dicebant, quod jucundum esset risus mentis, "dum enim mens ridet, est facies hilaris, loquela jocularis, gestus ludens, et totus homo in jucundo:" aliqui autem dicebant, "Jucundum nihil aliud est, quam epulari et edere lautitias, ac bibere et vino generoso inebriari, et tunc confabulari de rebus variis, imprimis de ludis Veneris et Cupidinis. 1"
[3] His auditis, Spiritus novitius indignatus secum dixit, "haec responsa sunt rusticalia et non forensia; haec Jucunda non sunt Coelum nec Infernum; utinam conveniam Sapientes;" et abivit ab illis, et quaesivit, "ubi sunt sapientes;" et tunc visus est a quodam Spiritu Angelico, qui dixit, "percipio quod accensus sis desiderio sciendi id, quod est Universale Coeli et Universale Inferni, et quia hoc est Jucundum, deducam te super Collem, ubi quotidie conveniunt illi, qui rimantur Effectus, et illi qui investigant Causas, et illi qui explorant Fines; sunt tres Caetus, et illi qui rimantur Effectus vocantur Spiritus scientiarum, et abstracte Scientiae, et illi qui investigant causas, vocantur Spiritus intelligentiae, abstracte Intelligentiae; et illi qui explorant fines, vocantur Spiritus sapientiae, abstracte Sapientiae; directe supra illos in Coelo, sunt Angeli, qui ex finibus vident causas et ex causis effectus; ex his Angelis est tribus illis Caetibus illustratio:"
[4] ille tunc Spiritum novitium prehendens manu duxit super Collem, et ad Caetum, qui erat ex illis, qui explorant fines, et vocantur Sapientiae; his dixit, "ignoscite quod ad vos ascenderim; causa est, quia a pueritia meditatus sum de Coelo et Inferno, et in hunc Mundum nuper veni, et quidam mihi tunc associati dixerunt, quod hic Coelum sit supra caput meum, et Infernum sub pedibus meis; sed non dixerunt, quid et quale unum et alterum; quare ex constante cogitatione de illis anxius factus oravi ad Deum; et tunc adstitit Angelus, et dixit, Inquire et disce quid Jucundum, et cognosces; inquisivi, sed adhuc in vanum; peto itaque, ut, si libet, doceatis me, quid jucundum;"
[5] ad haec Sapientiae respondebant, "Jucundum est omne vitae omnibus in Coelo, ac omne vitae omnibus in inferno; illis qui in Coelo sunt, est Jucundum boni et veri; illis autem qui in Inferno sunt, est Jucundum mali et falsi; omne enim Jucundum est amoris, et Amor est esse vitae hominis; quare sicut homo est homo secundum quale sui amoris, ita est homo secundum quale sui jucundi; activitas amoris facit sensum jucundi; activitas ejus in Coelo est cum sapientia, et activitas ejus in Inferno est cum insania; utraque in suis subjectis sistit Jucundum; sunt autem Coeli et Inferni in oppositis Jucundis, quia in oppositis amoribus; Coeli in Amore et inde Jucundo benefaciendi, Inferni autem in Amore et inde Jucundo malefaciendi; si itaque cognoscis quid jucundum, cognosces quid et quale est Coelum et Infernum. Sed inquire et disce adhuc quid Jucundum ab illis, qui investigant causas, et vocantur Intelligentiae; sunt abhinc ad dextrum;"
[6] et abivit, et accessit, et dixit causam adventus, et petiit ut instruerent quid Jucundum; et hi gavisi ab interrogatione dicebant, "verum est quod qui cognoscit Jucundum, cognoscat quid et quale est Coelum et Infernum; Voluntas, ex qua homo est homo, ne quidem punctulum fertur, nisi a jucundo, nam voluntas in se spectata, non est nisi quam affectus et effectus alicujus amoris, ita jucundi, est enim aliquod placitum, libitum et volupe, quod facit velle; et quia Voluntas agit Intellectum ad cogitandum, non datur minimum ideae cogitationis, nisi ab influo voluntatis jucundo: quod ita sit, est causa, quia Dominus per influxum a Se 2actuat omnia animae et omnia mentis apud Angelos, spiritus et homines, et actuat per influxum amoris et sapientiae, et hic influxus est ipsa activitas, ex qua omne jucundum est, quod in origine sua vocatur beatum, faustum et felix, et in derivatione jucundum, amaenum et volupe, et in universali sensu Bonum. Sed Spiritus inferni apud se invertunt omnia, ita quoque Bonum in Malum, et Verum in Falsum, permanente jugiter Jucundo; nam absque permanentia jucundi, non est illis voluntas, nec sensatio, ita non vita: ex his patet, quid, quale et unde jucundum Inferni est, tum quid, quale, et unde jucundum Coeli est."
[7] His auditis, deductus est ad Tertium Caetum, ubi erant qui rimantur effectus, et vocantur Scientiae; hi dicebant, "descende in Terram inferiorem, et ascende in Terram superiorem; in hac percepturus et sentiturus es Jucunditates angelorum Coeli, et in illa Jucunditates spirituum inferni." Sed ecce tunc ad distantiam ab illis hiabat Solum, et per hiatum ascendebant tres diaboli, apparentes igniti ex jucundo amoris illorum; et quia consociati cum novitio spiritu percipiebant, quod illi tres ex proviso ex Inferno ascenderint, dictum est illis, "ne accedite propius, sed e loco ubi estis, narrate aliquid de Jucundis vestris;" et dicebant, "scitote quod unusquisque, sive bonus sive malus sit, in suo Jucundo sit, bonus in sui boni jucundo, et malus in sui mali jucundo;" et quaesiverunt, "quid vestrum Jucundum;" dicebant, quod esset Jucundum scortandi, furandi, defraudandi, blasphemandi; et iterum quaesiverunt, "qualia sunt jucunda illa;" dicebant, quod sentiantur ab aliis sicut foetores ex stercoribus, et sicut putores ex cadaveribus, et sicut nidores ex urinis stagnatis; et quaesiverunt, "sunt illa vobis jucunda;" dicebant, "sunt jucundissima;" et dixerunt, "tunc estis sicut immundae bestiae quae in talibus degunt;" et responderunt, "si simus sumus, sed talia sunt delitiae narium nostrarum:"
[8] et quaesiverunt, quid plura; dicebant, quod cuivis liceat in suo jucundo esse, etiam immundissimo, ut illud vocant, modo non infestet bonos spiritus et angelos; "sed quia ex jucundo nostro non aliter potuimus, quam illos infestare, conjecti sumus in ergastula, ubi patimur dira; inhibitio et retractio jucundorum nostrorum ibi, est quod vocatur cruciatus inferni; est quoque interior dolor:" tunc quaesiverunt, "cur infestavistis bonos;" dicebant, quod non potuerint aliter; est sicut furor invadat, cum vident aliquem Angelum, et sentiunt sphaeram Divinam circum illum; tunc dixerunt, "sic estis etiam sicut ferae;" et mox cum viderunt Novitium spiritum cum Angelis, supervenit diabolos furor, qui apparuit sicut ignis odii; quare ne damnum inferrent, in Infernum rejecti sunt. Post haec apparebant Angeli, qui ex finibus vident causas, et per causas effectus, qui in Coelo supra tres illos Caetus erant, et hi visi sunt in candida luce, quae per spirales flexus se devolvens, secum tulit rotundum sertum ex floribus, et posuit super Caput novitii Spiritus; et tunc ad illum facta est vox inde, "haec tibi laurea datur propter causam, quia a pueritia meditatus es de Coelo et Inferno."
Footnotes:
1. Prima editio: veneris et cupidinis. (sed cf. Vera Christiana Religio 570[2] in prima editione)
2. Prima editio: se