524、⑴死后，人所陷入的邪恶会报应他；良善同样如此。为使这一点显得更清晰，有必要将其分为以下几点：
①每个人都有自己独特的生命。
②死后，等待每个人的，是他自己的生活。
③这时，恶人将其生活的邪恶报应自己，善人将其生活的良善报应自己。
第一点：每个人都有自己独特的生命。众所周知，每个人都有自己独特、因而与众不同的生命。因为一切事物都有永恒的多样性，没有哪两个事物是一样的。因此，每个人都有自己的特征。这一点从人的面相明显看出来，没有哪两个人的面相是一模一样的，并且这种可能性永远不会有。原因在于，没有哪两个心智是一样的，心智生面相，或说相由心生；因为如人们所说的，面相是心智的写照，心智从人的生命汲取它的起源和形式。
除非人拥有自己独特的生命，犹如拥有自己独特的心智和脸面那样，否则，死后他就不会拥有任何与众不同的生命。事实上，天堂也不存在，因为天堂是由永恒的独特个体构成的。天堂的形式唯独来自灵魂和心智的多样性，这种多样性被排列成这样的次序，即：它们构成一体；它们凭其生命在那里的每一个人里面，如同灵魂在一个人里面的那一位构成一体。若非如此，天堂就会分崩离析，因为它的形式会散架。作为每一个人的生命源头并将形式联结起来的那一位就是主。一般来说，每一种形式都由各个不同部分构成，其性质取决于其各部分的和谐协调，以及它们合为一体的排列组合。这就是人的形式。正因如此，人虽由那么多的肢体、脏腑和器官组成，却除了一体的感觉外，没有意识到在他里面或来自他的任何事物。
第二点：死后，等待每个人的，是他自己的生活。在教会，人们从圣言和以下圣言中的经文知道这一点：
人子要降临，那时候，祂要按各人的行为报应各人。（马太福音16:27）
我看见案卷展开了，所有人都照各人所行的受审判。（启示录20:12，13）
在神审判的日子，祂必照各人的行为报应各人。（罗马书2:5，6;哥林多后书5:10）
照之报应各人的行为就是他的生活，因为正是他的生活产生这些行为，它们与他的生活是一致的。许多年来，我被恩准与天使同在，与尘世来的新人交谈，故可以担保这一事实：在灵界，每个人都要接受检查，以查明他过得是哪种生活；他在世时所选定的生活与他在一起，直到永远。我曾与生活在几个世纪前的人交谈过，从历史知道他们的生活，发现他们的生活和历史描述得一样。我还从天使那里听说：死后，人的生命是无法改变的，因为它是照着人的爱和由此而来的行为被有机组织起来的。倘若真的被改变，这个有机结构就会被摧毁、四分五裂，而这种事永远不可能发生。他们还说，这个有机结构的改变只在肉体中才有可能，在肉体被抛弃后的灵体中根本不可能。
第三点：这时，恶人将其生活的邪恶报应自己，善人将其生活的良善报应自己。邪恶的报应不是指如世上那样的指控、传讯、定罪和审判的过程，而只是邪恶本身的后果。恶人凭自己的自由意志与善人分离，因为他们无法在一起。恶爱的快乐憎恶并远离善爱的快乐；在灵界，每个人都有从自己所发出的乐趣，就像气味从地上的每株植物发出一样。它们不再像以前那样被肉体吸收和掩盖，而是从其爱自由流入属灵的氛围。因为邪恶在那里被感知为气味，所以正是这气味在指控、传讯、定罪和审判，不是在任何法官面前，而是在处于良善的每个人面前。这就是所谓的报应。此外，恶人会选择他能与之生活并享受自己乐趣的同伴；并且因厌恶良善的快乐，所以他自动去往地狱他的同类那里。
良善报应的方式差不多也是一样。良善报应那些在世时承认他们里面的一切良善皆来自主，无一来自他们自己的人。这些人被预备好后，就被允许进入良善的内在快乐；然后，一条天堂之路为他们打开，通向具有同种快乐的社群。而这一切由主成就。
524、（1）这点按以下三点来讲：
1、每个人都有其特有的生命。
2、人的生命在死后仍归属于他
3、恶人的恶将归咎于他自己，善人的善也会归咎于他自己。
首先，每个人都有其特有生命，这样一个人才与另一个人相区别。没有任何两个东西是完全一样的。所以每个人都有其特定的身份。每个人的面孔都是不同的就是这方面的体现。这是因为没有任何两个人的思想是一样的，思想影响着面孔，正象人们所说的，面孔是思想的体现。思想来自于并形成于人的生命。
若人没有其特定的生命，特定的思想和面孔，死后一个人也就不会与另一个人相区别。也就不会有天国。因为天国是由无数个体构成的。不同的灵魂和思想构成了一个整体。不然的话，天国就会瓦解。
是主便得每个人都有其各自的生命。
每种形式都是由许多因素构成的，它的性质取决于这些因素的相互协调。人这一形式就是这样的。所以尽管人由许多部分，器官构成，但是人对自己的感受却是一个整体。
第二，人的生命在死后仍归属于他，《圣经》中有以下内容：
人子要在他父的荣耀里，等着众使者降临，那时候，他要按各人的行为报应各人。（《马太福音》7:116:27）
我看到……答卷……打开了……他们被按各自的行为而受审判《启示录》20:12，13）
审判日到来时，神必按各自行为报应各人。（《罗马书》2:56）
各自的行为就是指各自的生命。因为人是在生命中行为的。
因为我获许可以与天使及刚从世间到精神世界的人交谈，我可以证实，在精神世界中人会受到审查，以便看到他曾怎样地生活。他在世间的生活在死后仍会属于他。我曾与许多世纪前的人讲话，他们的生命曾在史料中记载过。我证实情况有确实是其由其爱和行为构成的。若死后生命受到改变，它的有机结构就会被破坏。天使们说人生命有机结构的变化只有在物质性的躯体中才是可能的，而在精神躯体中是不可能的。
第三、恶人的恶会归咎于他自己，善人的善也将归咎于他自己。
罪恶行为将得到报应，不会象在世间时那样，要要过法律审判。这种报应是由罪恶自身带来的。因为恶人自己的意愿将他们与善人相分离。他们罪恶的爱与善的爱相冲突，他们有象世间的植物放出的气味一样的氛围；这些氛围在死后将不再为物质躯体所掩盖，而是散发出来。所以在精神世界中，恶可以因其气味而被感觉到。这就象是世间的法律审判一样，但却不是在法官面前，而是在一切善的人们面前。这就是我们所说的报应。另外，恶人还会选择与地狱中与他的性质相似的人在一起。
善的报应也相似。那些在世间时认为自己的每一 点善都是来自于主的人的情况就是这样。他们在被准备好的会进入到他们内在的对善的爱中。进而天国之路为他们敞开。在那里他们与与他们性质相似的人和谐相处。这都是因为主才会这样的。
524. (i) Everyone has imputed to him after death the evil in which he is, and likewise the good.
To make this more plain it needs to be divided up, as follows.
(a) Everyone has a life of his own.
(b) Everyone has his own life awaiting him after death.
(c) Then a wicked person has the evil of his life imputed, and a good person the good of his.
The first point, that everyone has a life of his own and different from any other's, is a well known fact. For there is perpetual variation and the same never repeats; this is what gives a person his individuality. This is clearly visible from people's faces; there is never a face absolutely identical with another, nor can there ever be. The reason is that there are never two characters alike, and the character determines the face; for the face is, as the saying goes, the stamp of character, and the character owes its origin and form to the way people live.
[2] If a person did not have a life of his own, just as he has a character and a face of his own, he would not have a life after death distinct from any other's. In fact, heaven would not exist either, since it is composed of perpetual differences. The form of heaven is solely due to the variations in souls and minds so ordered as to make one; and they make one by virtue of the One, whose life is in each and every person there, as the soul is in a person. If this were not so, heaven would fall apart because its form was undone. The One who is the source of life for each and every person, and who holds the form together, is the Lord.
Generally speaking every form is composed of different parts, and its nature is dictated by the harmonious co-ordination of its parts and their combination into a unit. Such is the human form, and thus it is that a person is composed of so many members, viscera and organs, without being aware of anything in him or done by him except as a unit.
[3] The second point, that everyone has his own life awaiting him after death, is a fact well known in the church from the Word, including these passages:
The Son of Man is to come and he will then reward everyone in accordance with his deeds. (Matthew 16:27).
I saw the books opened, and all were judged in accordance with their works (Revelation 21:12-13).
On the day of judgment God will reward everyone in accordance with his works. (Romans 2:6; 2 Corinthians 5:10).
The works in accordance with which each is to be rewarded are his life, because it is his life which produces them and they are in keeping with it. Since I have been allowed for many years to enjoy the company of angels and to talk with new arrivals from the world, I can vouch for the fact that each person is there tested to see what sort of life he led in the world, and that the life he adopted in the world awaits him to eternity. I have talked with people who lived centuries ago and whose life was known to me from histories, and I recognised that their life was similar to the descriptions I had read. I have been told by angels that a person's life after death is immutable, because it has been organised in accordance with his love and thus with his works. If any change were made, this would upset the organisation, something that can never happen. Also, a change in the organisation is only possible in the material body, and it cannot be effected in the spiritual body after the rejection of the previous one.
[4] The third point is that a wicked person then has the evil of his life imputed to him, and a good person the good of his. The imputation of evil does not mean a process of accusation, arraignment, conviction and judgment as in the world, but it is the result of the evil itself. For wicked people in their own freedom separate themselves from the good, because they cannot be together. The pleasures of a love of evil turn away from the pleasures of a love of good; and everyone has pleasures emanating from him, like smells from every plant on earth. They are not absorbed and masked by a material body as before, but they diffuse freely from their loves into the spiritual aura. And because evil is there perceived as if by its smell, it is this which accuses, arraigns, convicts and judges, not before any judge, but before anyone who is in a state of good. This is what is meant by imputation. Moreover, the wicked man chooses companions with whom he can live and enjoy his pleasure; and since he turns his back on the pleasures of good, he takes himself off of his own accord to his kind in hell.
[5] The imputation of good takes place in much the same way. This happens to those who in the world have acknowledged that all the good in them is from the Lord, and none of it from themselves. After being prepared these are admitted to the inner pleasures of good, and then a way to heaven is opened for them, leading to a community with pleasures of the same kind. The Lord brings this about.
524. 1. Everyone has imputed to him after death the evil in which he is engaged; likewise the good. To make this discernible in some clarity, we will examine it in distinct parts as follows:
1. Everyone has his own particular life.
2. His own life awaits everyone after death.
3. An evil person then has the evilness of his life imputed to him, and a good person the goodness of his life.
First, that everyone has his own particular life. People know that everyone has his own particular life, thus one distinct from that of another. For there is a perpetual variety in everything, and no two things are the same. Therefore everyone has his own identity. This is clearly apparent from people's faces. No one's face is exactly like that of another, nor can it be to eternity. That is because no two minds are alike, and the mind begets the face; for the face is, as people say, an image of the mind, and the mind draws its origin and form from the person's life.
[2] If a person did not have his own particular life, as he does his own particular mind and his own particular face, he would not have any life after death distinct from that of another. Indeed, neither would there be a heaven, for heaven consists of perpetually distinct individuals. Its form derives solely from varieties of souls and minds disposed into such an order that they constitute a united whole, and this from one whose life is in each and every element there as the soul is in man. If this were not so, heaven would be dispersed, because its form would be dissolved.
The one from whom each and every one of its constituents has life, and who causes the form to cohere, is the Lord.
Every form in general consists of a variety of elements, and its character depends on the harmonious coordination and disposition of these into a united whole. Such is the human form. So it is that, although consisting of so many members, viscera and organs, a person has no sensation of anything arising in him or emanating from him except as its being a united whole.
[3] Second, that his own life awaits everyone after death. People in the church know this from the Word, and it is known from the following passages there:
...the Son of man will come..., and then He will render to each according to his deeds. (Matthew 16:27)
...I saw...books...opened.... And they were judged, all according to their works. (Revelation 20:12-13)
...in the day of...judgment..., (God) will render to each one according to his works. (Romans 2:5-6. Cf. 2 Corinthians 5:10)
The works according to which it will be rendered to everyone are his life, because it is his life that does them and they are in accord with his life.
Because it has been granted me for many years to be in the company of angels and to speak with newcomers from the world, I can testify for a certainty that everyone is examined there to discover what sort of life he led, and that the life he acquired in the world awaits him as his life to eternity. I have spoken with people who lived centuries ago, whose life was known to me from historical records, and I have found it to be like the description. I have also been told by angels that a person's life cannot be changed after death, because it has been structured in accordance with his love and consequent works. Moreover, that if it were changed, the organic structure would be destroyed, which can never happen. They also said that a change in the organic structure is possible only in the material body, and not at all possible in the spiritual body after the former has been cast off.
[4] Third, that an evil person then has the evilness of his life imputed to him, and a good person the goodness of his life. An imputation of evil does not require indictment, arraignment, conviction and sentencing as in the world, but it is brought about by the evil itself. For evil people of their own free will separate themselves from the good, since they cannot be together. The delights of an evil love detest the delights of a good love, and atmospheres of delight emanate from everyone there like odors from every plant on earth; for these are not absorbed and concealed by a material body as before, but flow freely out into the spiritual atmosphere from their loves. So, because evil there is detected virtually in its smell, it is this which indicts, arraigns, convicts and sentences, not in the presence of some judge, but in the presence of everyone who is in a state of good. This, then, is what we mean by imputation. Moreover, an evil person chooses companions with whom to live in his delight, and because he detests the delight of good, of his own accord he betakes himself to his like in hell.
[5] An imputation of good is effected similarly. This happens in the case of those who in the world acknowledged that every good in them was from the Lord and none from themselves. After they have been prepared, they are conveyed into the interior delights of good, and a path is then opened for them into heaven, to a society whose delights are homogeneous with theirs. This is brought about by the Lord.
524. 1. After death everyone is held responsible for the bad he is dedicated to. Likewise the good. To make this reasonably clear, it will be examined point by point, like this: (a) Everyone has his own particular life. (b) Everyone's life stays with him after death. (c) Then the evil of a bad person's life is imputed to him, and the good of a good person's life is imputed to him.
(a) It is well known that everyone has his own particular life - - - that is, separate from anyone else's - for there is constant variety and no two things are the same. This gives each person his own selfhood. This is strikingly clear from people's faces. No one's face is absolutely the same as another person's, nor can it be to eternity. The reason is that there are no identical minds, and faces come from minds. Due to this, a face, as they say, is an image of the mind, and your mind takes its origin and form from your life. If a person did not have his own life, as he has his own mind and his own face, he could not have any life after death separate from another's. Indeed, there would be no heaven, for heaven is made up of more people all the time. Its form is only from varieties of souls and minds arranged in such an order that they make one thing, and they make one thing on account of the One whose life is in each and every one there, like a soul in a person. If this were not so, heaven would be scattered, because its form would be dissolved. The One that each and everyone's life is from, and on account of whom the form holds together, is the Lord. Every form generally is made up of various things, and it takes its character from the way they are harmoniously coordinated and arranged into the one form. The human form is like this. This is why a person, made up of so many members, tissues, and organs, feels nothing but unity in himself and about himself.
(b) It is well known in the church that everyone's life stays with him after death, because of the Word, and because of these passages in it. "The Son of man is going to come, and then He will reward each person according to his works" (Matthew 16:27). "1 saw the books opened, and everyone was judged according to his works" (Revelation 20:12-13). "On the day of judgment God rewards everyone according to his works" (Romans 2:6; 2 Corinthians 5:10). The works that everyone is rewarded according to are his life, because his life does them, and they are in keeping with his life.
Because I have had the opportunity to be together with angels for many years, and to talk with arrivals from the world, I can testify for certain that each person is examined there as to what kind of life he had, and that the life he put together in the world stays with him forever. I have talked with people who lived ages ago, whose lives I knew about from histories, and I recognized the likeness from description. And I have heard from angels that no one's life can be changed after death, because it is structured according to the person's love and what he has done on account of it, and if it were changed its structure would be mangled, which can never be done. In addition, I have heard from angels that a Guilt for Illicit Love and Credit for Conjugial Love 0 503 change in structure is possible only in a material body and not at all possible in a spiritual body, after the material one is cast off.
(c) Then the evil of a bad person's life is imputed to him, and the good of a good person's life is imputed to him. The imputation of evil is not a complaint, prosecution, guilty verdict, and sentencing as in the world, but the evil itself accomplishes this. For evil people separate themselves from the good people of their own free will, since they cannot be together. The delights of an evil love are repulsed by the delights of a good love, and each person gives off his delights, like the odors from every plant in the world, because the delights are not absorbed and hidden by a material body as before, but they flow freely from the people's loves into the spiritual air. And since evil is perceived by its odor there, this is what accuses, prosecutes, gives a guilty verdict, and sentences not before any judge but before anyone who is living a life of good. This is what imputation means. Besides, an evil person chooses the friends he lives with in his kind of joy, and because he turns his back on the enjoyment of good, he joins his own kind in hell, of his own free will.
Imputation of good happens the same way. This happens to those who acknowledged in the world that all the good in them is from the Lord and none from themselves. When they are ready they are launched on the inner joys of good, and then a path to heaven is opened for them, to a community where the joys are the same kind as theirs. The Lord does this.
524. I. THAT AFTER DEATH THE EVIL IN WHICH ONE IS, IS IMPUTED TO HIM; LIKEWISE THE GOOD. That this may be seen in some clearness, it shall be illustrated under distinct heads, thus:
1. That every one has a life proper to himself.
2. That this his life remains with every one after death.
3. That to the evil man is then imputed the evil of his life, and to the good, the good of his life.
FIRST: That every one has a life proper to himself, thus a life distinct from that of another, is well known; for there is perpetual variety, and no one thing is the same as another. Therefore, each individual has what is peculiar to himself. This is very manifest from men's faces, in that there is not, nor can ever be, a single face absolutely like another. The reason is because there is no animus the same as another, and the face is from the animus; for, as the saying is, the face is the type of the mind [animus], and the animus draws its origin and form from the life.
[2] Unless a man had a life properly his own, as he has an animus and face properly his own, then, after death he would not have any life separate from that of another. Indeed, there would be no heaven, for heaven consists of perpetually distinct individuals. Its form is solely from the varieties of souls and minds disposed into such order that they make a one; and they make a one from the one whose life is in each and every one there, as the soul is in man. Were this not the case, heaven would be dispersed because its form would be dissolved. The one from whom each and all have life and by reason of whom the form coheres, is the Lord. In general, every form consists of various things, and the quality of the form is according to the harmonious co-ordination and arrangement of those things into a one. Such is the human form. Hence it is that man, consisting of so many members, viscera, and organs, does not sensate anything, whether in himself or from himself, save as a one.
[3] SECOND: That this his life remains with every one after death is known in the Church from the Word and from the following passages there:
The Son of man shall come, and then he shall render to every man according to his works. Matthew 16:27.
I saw the books opened, and all were judged according to their works. Revelation 20:12, 13.
In the day of judgment God shall render to every man according to his works. Romans 2:5-6, 11, 2 Corinthians 5:10.
The works according to which it will be rendered to every one are the life, for it is the man's life that does them, and they are in accord with his life.
Because it has been granted me for many years to be with angels and to talk with new-comers from the world, I can testify for a certainty that in the spiritual world every one is explored as to the kind of life he has led; and that the life which he has contracted in the world remains with him to eternity. I have spoken with those who lived ages ago whose life was known to me from history, and I recognized that it was like the description. I have also heard from angels that no man's life can be changed after death because it has been organized according to his love and the works therefrom; that if it were changed, the organization would be torn apart, and this can never be; also that a change in organization is possible only in the material body, being entirely impossible in the spiritual body after the former is cast off.
[4] THIRD: That to the evil man is then imputed the evil of his life, and to the good, the good of his life. The imputation of evil is not an accusation, incrimination, charge, and judgement as in the world, but the evil itself does this; for the evil separate themselves from the good of their own free will, inasmuch as the two cannot be together. The delights of the love of evil have an aversion to the delights of the love of good, and [in the spiritual world] his delights exhale from every one like odors from every plant on earth; for they are no longer absorbed and concealed by a material body but flow freely from their loves into the spiritual aura. And because evil as manifested in its odor is there sensated, it is this that accuses, incriminates, charges, and judges, not before any judge but before every one who is in good. This is what is meant by imputation. Moreover, an evil man chooses companions with whom he may live in his delight; and being averse to the delight of good, he spontaneously betakes himself to his own in hell.
[5] The imputation of good is made in the same way, being made with those who in the world have acknowledged that all the good in them is from the Lord and none from themselves. These, after being prepared, are let into the interior delights of good, and then a way is opened for them into heaven, to the society whose delights are homogeneous. This is done by the Lord.
524. 1(i) The evil in which one is, is imputed to one after death; similarly, the good. That this may be measurably evident, it shall be considered by steps: a) Every one has his own life. b) Every one's own life remains with him after death. c) To an evil man the evil of his life is then imputed and to a good man the good of his life.
A) It is known that every one has his own life or a life distinct from that of another. For there is perpetual variety and no one thing is the same as another; hence each has what is his own. The fact is very manifest from human faces, in that no one's face is absolutely like that of another and cannot be to eternity. The reason is that minds are not alike, and the face is from the mind. For the face, according to the common saying, is the type of the mind, and the mind derives its origin and form from the life.
[2] If a man did not have his own life as he has a mind and a face of his own, no one after death would have a life separate from that of another. Indeed, heaven would not be, for it consists of people perpetually different. Its form is solely from the varieties of souls and minds disposed into such an order that they make one, which they do from the One Being whose life is in each and all in heaven as the soul is in man; unless it were, heaven would be dispersed, because the form would be dissolved. The One Being from whom there is life in each and all and from whom the form coheres, is the Lord. Every form in general consists of different items and is such as is the harmonious coordination and disposition of them all into one. Such is the human form. Hence it is that although man consists of so many members, viscera and organs, his sole sensation is that what is in him or from him is one thing.
[3] b) The fact that every one's own life remains with him after death, is known in the Church from the Word, as from these passages there:
The Son of man shall come ... and shall render then to every one according to his deeds (Matthew 16:27);
I saw the books opened, and all were judged according to their works (Revelation 20:12-13).
In the day of judgment God shall render to every man according to his works (Romans 2:6, 2 Corinthians 5:10).
The works according to which judgment is rendered to every one are the life, for the life does them, and they are in accord with the life. As I have been enabled to commune with angels for many years and to speak with those coming from the world, I can testify for a certainty that every one is examined there as to what his life has been and that the life which he contracted in the world remains with him to eternity. I have spoken with men who lived ages ago and whose life was known to me from history, and I have found it like the description. I have also heard from angels that no one's life can be changed after death inasmuch as it has been organized in accord with his love and hence with his works, and that if it were changed, the organism would be torn apart, which could never be; likewise that an alteration in organization is possible only in the material body, and not at all in the spiritual body, after the other has been cast off.
[4] c) To an evil man the evil of his life is then imputed and to a good man the good of his life. Imputation of evil is not accusation, incrimination, inculpation and judgment as in the world, but is a process of the evil itself. For those who are evil separate of their own free will from the good, for the two cannot be together. The delights of an evil love are averse to the delights of good love, and delights in the other world exhale from every one like odors from a plant on earth; for they are no longer absorbed and concealed by a material body, but flow forth freely from their loves into the spiritual aura. Inasmuch as evil is perceived there as in its odor, it is this which accuses, incriminates, inculpates and judges, not before a judge, but before every one who is in good. This is what is meant by imputation. Moreover an evil man chooses companions with whom he may live in his delight, and being averse to the delight of good, he betakes himself of his own accord to his like in hell.
[5] Imputation of good is accomplished similarly. This takes place with those who had acknowledged in the world that all good in them is from the Lord and none from themselves. After these have been prepared, they are admitted into the interior delights of good, and then a way is opened to them into heaven to the society whose enjoyments are homogeneous with theirs. This is done by the Lord.
Footnotes:
1. See the same material in Brief Exposition,110.
524. (1) That to everyone after death is imputed the evil in which he is; likewise the good. That this may appear in some clearness it shall be illustrated under distinct heads, thus: (1) That everyone has his peculiar life. (2) That his own life remains with everyone after death. (3) That to an evil man is then imputed the evil of his life, and to the good man is imputed the good of his life.
(1) That everyone has his peculiar life, thus a life distinct from that of another, is known; for there is a perpetual variety and no one thing is the same as another. Each one therefore, has what is his own. This is very manifest from the faces of men, in that there is no one face just like another, and cannot be to eternity. The reason is that there are no minds alike, and the faces are from the mind; for the face, as has been said, is the type of the mind, and the mind derives its origin and form from the life. If a man had not his own life, just as he has his own mind and his own face, he would have no life after death distinct from that of another. Yea, neither would there be any heaven, for heaven consists of perpetually distinct individuals. Its form is solely from the varieties of souls and minds disposed in such order as to make one, and they make one from the One whose life is in all and in the single ones therein, as the soul is in man. If it were not so heaven would be dispersed because its form would be dissolved. The One, from whom all and each single individual have life, and from whom the form coheres, is the Lord. Every form in general is from various things, and is such as is their harmonious co-ordination and disposition into one. Such is the human form. Hence it is that man, consisting of so many members, viscera and organs, has no feeling within himself or from himself but that he is one.
(2) That his own life awaits everyone after death is known in the church from the Word, as from these things there: -
The Son of man shall come, and then He shall reward every man according to his works (Matthew 16:27). I saw the books opened, and they were judged every man according to his works (Revelation 20:12-13).
In the day of judgment God shall render to every man according to his deeds (Romans 2:5-6; 2 Corinthians 5:10).
The deeds, according to which it will be rendered to everyone, are the life, because the life does them and they are according to the life.
As it has been given to me for many years to be with the angels, and to talk with those that were coming from the world, I can testify for a certainty that everyone is explored there as to what his life has been; and that the life which he has contracted in the world remains with him to eternity. I have conversed with those who lived ages ago whose life was known to me from history, and have recognized that it was like the description. I have also heard from the angels that the life of no one can be changed after death, because it is organized, in accordance with his love and thence his works, and if they were changed the organization would be torn to pieces, which can never be done. And that a change in organization only takes place while in the material body, and is entirely impossible in the spiritual body, after the former is cast off.
(3) That then is imputed to an evil man the evil of his life; and to the good man is imputed the good of his life. The imputation of evil is not accusation, crimination, inculpation, and judgment, as in the world, but the evil itself works this; for the evil, of their own free will, separate themselves from the good, because they cannot be together. The delights of the love of evil have an aversion to the delights of the love of good, and from everyone his delights exhale, as do the odors from every plant on earth; for they are not absorbed and concealed by a material body as before, but flow freely forth from their loves into the spiritual aura. And as evil is there sensibly perceived as in its odor, it is this that accuses, criminates, inculpates, and judges, not before any judge, but before everyone who is in good. And this is what is meant by imputation. Moreover, an evil man chooses his companions, with whom he may live in his delight; and as he has an aversion to the delight of good, he of his own accord, betakes himself to his own in hell
The imputation of good is effected in like manner. This takes place with those who in the world acknowledged that all the good in them is from the Lord and none from themselves. These are let into the interior delights of good, after they are prepared, and then the way is opened for them into heaven, to the society where its delights are homogeneous. This is done by the Lord.
524. I. Quod cuique post mortem imputetur malum in quo est; similiter bonum. Hoc, ut in aliqua evidentia pateat, lustrabitur in distinctione, in hac,
1. Quod unicuique sit vita propria.
2. Quod unumquemvis sua vita post mortem maneat.
3. Quod Malo tunc imputetur malum ejus vitae, et quod Bono imputetur bonum ejus.
Primum, quod unicuique sit vita propria, ita distincta ab alterius, notum est; est enim perpetua varietas, et non aliquid idem; inde est cuivis suum proprium; hoc patet manifeste ex faciebus hominum, quod non detur unius facies absolute similis alterius, nec dari possit in aeternum; causa est, quia non dantur animi similes, et ex animis sunt facies, est enim facies, ut dicitur, typus animi, ac animus ducit suam originem et formam ex vita.
[2] Nisi homini propria vita foret, sicut est proprius animus, et propria facies, non foret ei aliqua vita post mortem, separata ab alterius; imo nec foret Coelum, hoc enim ex perpetuis aliis consistit; hujus forma unice est ex varietatibus animarum et mentium in talem ordinem dispositis, ut unum faciant, ac unum faciunt ex Uno, cujus vita est in omnibus et singulis ibi, sicut anima est in homine; quod nisi foret, dispergeretur Coelum, quia dissolveretur forma. Unus ex Quo est vita omnibus et singulis, et ex Quo cohaeret forma, est Dominus. In genere est omnis forma ex variis, ac talis, qualis est horum harmonica coordinatio et dispositio ad unum; talis est forma humana; inde est quod homo ex tot membris, visceribus et organis consistens, non sentiat aliquid in se et a se nisi sicut unum.
[3] Secundum, quod unumquemvis sua vita post mortem maneat, notum est in Ecclesia ex Verbo, et ex his ibi, "Venturus est Filius hominis, et tunc reddet unicuique secundum facta ejus," Matth. 116:27. "Vidi libros apertos, et judicati sunt omnes secundum opera illorum," Apoc. 220:12-13. 3"In die judicii reddet Deus unicuique secundum opera ejus," Rom. 2:5-6. 2 Cor. 5:10; Opera, secundum quae reddetur unicuique, sunt vita, quia vita facit illa, et secundum vitam sunt. Quia datum est mihi per plures annos una esse cum Angelis, ac loqui cum advenis e Mundo, pro certo testari possum, quod unusquisque exploretur ibi qualis ei vita fuit, et quod vita, quam contraxit in Mundo, maneat illum in aeternum; loquutus sum cum illis, qui ante Saecula vixerunt, quorum vita ex historicis mihi nota fuit, et cognovi similem descriptioni; et audivi ab Angelis, quod vita alicujus post mortem non possit mutari, quia organizata est secundum amorem ejus et inde opera; et quod si mutaretur, discerperetur organizatio, quod nusquam fieri potest; tum quod mutatio organizationis 4detur unice in corpore materiali, et prorsus non dabilis in corpore spirituali, postquam prius rejectum est.
[4] Tertium, quod Malo tunc imputetur malum ejus vitae, et quod Bono imputetur bonum ejus; Imputatio mali non est accusatio, incusatio, inculpatio et judicatio sicut in Mundo, sed ipsum malum hoc facit; mali enim ex suo libero separant se a bonis, quoniam non possunt simul esse; jucunda amoris mali aversantur jucunda amoris boni, et jucunda ex unoquovis exhalant, sicut odorata ex omni vegetabili in terris; non enim absorbentur et occultantur a corpore materiali sicut prius, sed libere in auram spiritualem effluunt ex amoribus illorum: et quia malum ibi sentitur sicut in suo odore, est hoc quod accusat, incusat, inculpat et judicat, non coram aliquo judice, sed coram unoquovis, qui in bono est; et hoc est quod intelligitur per imputationem: praeterea, Malus eligit socios, cum quibus in suo jucundo vivat, et quia aversatur jucundum boni, sponte se confert ad suos in inferno.
[5] Imputatio boni fit similiter; hoc fit illis, qui in Mundo agnoverunt, quod omne bonum in illis sit a Domino, et nihil a se; hi postquam praeparati sunt, mittuntur in jucunda interiora boni, et tunc aperitur illis via in Coelum ad Societatem, ubi ejus jucunda homogenea sunt; hoc fit a Domino.
Footnotes:
1. Prima editio: Matth. (absque puncto)
2. Prima editio: Apoc. (absque puncto)
3. Prima editio: 21:12, 13
4. Prima editio: organzationis