275、⑶作为地狱的一个形式和形像的属世心智的三个层级，与作为天堂的一个形式和形像的属灵心智的三个层级是对立的。前面已经说明，心智有三个层级，被称为属世层、属灵层和属天层，由这些层级构成的人类心智仰望天堂，并朝那个方向盘旋。由此可见，向下朝地狱的方向观看并盘旋的属世心智同样由三个层级构成，它的每个层级都与作为一个天堂的心智的某个层级对立。
我从灵界所看到的事物清楚知道这一事实；也就是说，天堂有三层，这三层天堂照着三个高度层级来区分。地狱也有三层，这三层地狱同样照着三个高度或深度层级来区分。地狱在每一个细节上都与天堂对立；此外，最低层的地狱与最高层的天堂对立，中间地狱与中间天堂对立，最高层的地狱和最低层的天堂对立。处于地狱形式的属世心智也是这样，因为属灵形式在最大和最小之物上都像它们自己。天堂与地狱就是如此对立的，因为它们的爱是对立的。
在天堂，对主的爱和随之对邻舍的爱构成最内在的层级；在地狱，对自己的爱和对世界的爱构成最内在的层级。在天堂，源于其爱的智慧和聪明构成中间层级；在地狱，源于其爱并看似智慧和聪明的愚蠢和疯狂构成中间层级。在天堂，由两个在先层级所产生的结果，要么作为知识被存在记忆里，要么转化为身体行为，它们构成最低层级；在地狱，由两个在先层级所产生，要么变成知识、要么变成行为的结果构成最外在的层级。
至于天堂的良善和真理是如何在地狱变成邪恶和虚假的，这可从以下经历看出来：我曾听说一个神性真理从天堂流入地狱，在它逐层下降的过程中，一路上被转变为虚假，等到了最低层的地狱，它完全变成了对立面。由此明显可知，就一切良善和真理而言，地狱照着层级而与天堂对立，这些良善和真理通过流入转变为与它们相反的某种事物的形式而变成邪恶和虚假。因为众所周知，一切流入之物都照着接受它们的形式及其状态而被感知和感觉。
我从下面的经历清楚看到这些形式转变为对立面：我得以看到地狱相对于天堂的位置；那里的人看上去都是倒置的，头朝下，脚朝上。但我被告知，在他们自己看来，他们仍是双脚直立的，这情形就好比地球上处于正相对应的两个地区。从这些例证可以看出，在形式和形像上为一个地狱的属世心智的三个层级，与在形式和形像上为一个天堂的属灵心智的三个层级是对立的。
275, 3. The three levels of an earthly mind that is a form and image of hell are the opposites of the three levels of a spiritual mind that is a form and image of heaven. I have already explained [130, 248, 270] that there are three levels of mind called earthly, spiritual, and heavenly, and that a human mind made up of these levels looks and turns toward heaven. We can therefore see that when an earthly mind is looking downward and turning toward hell, it is likewise made up of three levels, with each of its levels the opposite of a level of the mind that is a heaven.
This has been made quite clear to me by things I have seen in the spiritual world. I have seen that there are three heavens marked off by three vertical levels and three hells also marked off by three vertical levels, or levels of depth, with the hells opposite to the heavens in every detail. Further, the lowest hell is the opposite of the highest heaven, the intermediate hell the opposite of the intermediate heaven, and the highest hell the opposite of the lowest heaven. It is the same with an earthly mind that is a hell in form. Spiritual forms are in fact consistent in their largest and smallest instances.
The reason the heavens and the hells are in this kind of opposition is that their loves are opposed in this fashion. Love for the Lord and a consequent love for their neighbor constitute the inmost level in the heavens, while love for themselves and love for the world constitute the inmost level in the hells. Wisdom and intelligence from their loves constitute the intermediate level in the heavens, while stupidity and madness from their loves (which put on the appearance of wisdom and intelligence) constitute the intermediate level in the hells. It is the final effects of these two levels, though, either coming to rest in the memory as knowledge or finding definition in the body in actions, that constitute the final level in the heavens; while the realizations of the two levels that become either knowledge or actions constitute the most superficial level in the hells.
The following experience showed me how good and true elements of heaven are changed into evil and false things and therefore into their opposites in the hells. I heard that a divine truth was flowing down from heaven into hell, and heard that on the way down it was transformed step by step into something false, so that when it reached the lowest hell it had turned into its exact opposite. I could see from this that depending on their level, the hells are in opposition to the heavens as far as anything good and true is concerned, and that things become evil and false by flowing into forms that are turned backward. It is recognized, that is, that our perception and sense of anything that flows in depend on the recipient forms and their states.
I was also shown by the following experience that things are turned into their opposites. I was given a view of the hells in their position relative to the heavens, and the people there seemed to be upside down, heads below and feet above. I was told, though, that they seem to themselves to be standing upright. We might compare them to people in the southern hemisphere.
We can tell from this experiential evidence that the three levels of an earthly mind that is a form and image of hell are the opposites of the three levels of an earthly mind that is a form and image of heaven.
275. (3) The three degrees of the natural mind which is a form of and image of hell are opposed to the three degrees of the spiritual mind, which is a form of and image of heaven. We have previously shown that there are three degrees of the human mind called natural, spiritual and celestial, and that the human mind consisting of these degrees looks upward to heaven and spirals in that direction. It can be seen from this that when the natural mind looks downward and spirals in the direction of hell, it likewise consists of three degrees, and that each of its degrees is opposed to a degree of the mind which is a heaven.
[2] The fact of this has become apparent to me from things I have seen in the spiritual world, namely the following: That there are three heavens, and these distinguished according to three degrees of height. That there are also three hells, with these, too, distinguished according to three degrees of height, or rather of depth. That the hells are opposed to the heavens in each and every particular. Moreover, that the lowest hell is situated opposite to the highest heaven, that the intermediate hell is situated opposite to the intermediate heaven, and that the highest hell is situated opposite to the lowest heaven.
The same is the case with the natural mind that is in the form of hell. For spiritual forms are the same in the greatest and least of their occurrences.
The heavens and hells are situated opposite to each other in the manner described for the reason that their loves stand thus opposed.
[3] Love toward the Lord and a consequent love for the neighbor form the inmost degree in the heavens, while love of self and love of the world form the inmost degree in the hells. Wisdom and intelligence arising from their loves form the intermediate degree in the heavens, while foolishness and irrationality arising from their loves and appearing as wisdom and intelligence form the intermediate degree in the hells. The determinations arising from their two prior degrees, then, being either stored in the memory as knowledge or turned in the body into action, form the outmost degree in the heavens, while determinations arising from their two prior degrees, becoming either matters of knowledge or matters of action, form the outmost degree in the hells.
[4] How the goods and truths of heaven are turned into evils and falsities in the hells, thus into their opposite, can be seen from the following experience. I once heard that a Divine truth flowed down from heaven into hell, and I was told that as it descended, it was changed on the way by degrees into falsity, so that on reaching the lowest hell it was turned into the complete opposite. It was apparent from this that the hells stand in accordance with degrees in opposition to the heavens in respect to all their goods and truths, and that goods and truths become evils and falsities by flowing into forms that have been turned into something contrary to them. For as people know, everything flowing in is perceived and sensed in accordance with its recipient forms and their states.
[5] The fact that these forms have been turned into something opposite became apparent to me also from the following experience. I was given to see the hells in their situation relative to the heavens, and the people there appeared upside-down, with their heads extending down and their feet up. But I was told that still they appear to themselves to stand upright upon their feet, a circumstance that may be compared with that of people on the opposite side of the earth.
From these attestations of experience it can be seen that the three degrees of the natural mind which in its form and image is a hell are opposed to the three degrees of the spiritual mind, which in its form and image is a heaven.
275. (iii) The three degrees of the natural mind which is a form and image of hell, are opposite to the three degrees of the spiritual mind which is a form and image of heaven. It has been shown above that there are three degrees of the mind, called natural, spiritual and celestial, and that the human mind, made up of these degrees, looks towards heaven and turns itself in that direction. From this it can be seen that the natural mind, looking downwards and turning itself towards hell, likewise is made up of three degrees, and that each degree of it is opposite to the degree of that mind which is a heaven. That such is the case has been made very clear to me from those things seen in the spiritual world; namely, that there are three heavens, and that these are distinguished according to three degrees of height; that there are three hells, and that these are also distinguished according to three degrees of height or depth; that the hells are opposed to the heavens in each and every particular; also that the lowest hell is opposite to the highest heaven, the middle hell opposite to the middle heaven, and the uppermost hell to the lowest heaven. It is the same with the natural mind which is in form a hell, for spiritual forms are like themselves in things greatest and least. The heavens and hells are thus in opposition because their loves are opposed. Love to the Lord and hence love towards the neighbour form the inmost degree in the heavens. But love of self and love of the world form the inmost degree in the hells. Wisdom and intelligence, arising from their own loves, form the middle degree in the heavens, while foolishness and insanity, arising from their own loves and appearing as wisdom and intelligence, form the middle degree in the hells. Conclusions from the two degrees, whether laid up in the memory as knowledges, or determined in actions in the body, form the lowest degree in the heavens, conclusions from the two degrees, whether they become know-ledges or actions, forming the lowest degree in the hells. How the goods and truths of heaven are turned, in the hells, into evils and falsities, thus into what is opposite, can be established from the following experience. I heard that a certain Divine truth flowed down out of heaven into hell, and I heard that, on the way, in its descent, through degrees, it was converted into something false so that at the lowest hell it became the exact opposite of the truth. From this it was clear that the hells according to degrees are in opposition to the heavens as regards all goods and truths, these becoming, by influx into forms turned the wrong way, evils and falsities. For it is well known that all inflowing is perceived and felt according to the recipient forms and their states. This conversion into the opposite was also made clear to me from this experience. It was granted me to see the hells as they are placed relatively to the heavens, and those who were there appeared upside down, the head downward and the feet upward. But it was said that they yet appear to themselves to be upright upon their feet, comparatively as in the antipodes. It can be established from these evidences of experience, that the three degrees of the natural mind which, in form and image, is a hell, are opposite to the three degrees of the spiritual mind which, in form and image, is a heaven.
275. (3) The three degrees of the natural mind that is a form and image of hell, are opposite to the three degrees of the spiritual mind which is a form and image of heaven. It has been shown above that there are three degrees of the mind, called natural, spiritual, and celestial, and that the human mind, made up of these degrees, looks towards heaven, and turns itself about in that direction. From this it can be seen that the natural mind, looking downwards and turning itself about towards hell, is made up in like manner of three degrees, and that each degree of it is opposite to a degree of that mind which is a heaven. That this is so has been made very clear to me by things seen in the spiritual world; namely, that there are three heavens, and these distinct according to three degrees of height; that there are three hells, and these also distinct according to three degrees of height or depth; that the hells are opposed to the heavens in each and every particular; also that the lowest hell is opposite to the highest heaven, and the middle hell to the middle heaven, and the uppermost hell to the lowest heaven. It is the same with the natural mind that is in the form of hell; for spiritual forms are like themselves in things greatest and least. The heavens and hells are thus opposite, because their loves are opposed. In the heavens, love to the Lord, and consequent love to the neighbor, constitute the inmost degree; in the hells, love of self and love of the world constitute the inmost degree. In the heavens, wisdom and intelligence, springing from their loves, constitute the middle degree; in the hells folly and insanity, springing from their loves and appearing like wisdom and intelligence, constitute the middle degree. In the heavens, the results from the two other degrees, either laid up in the memory as knowledges, or determined into actions in the body, constitute the lowest degree; in the hells, the results from the two other degrees, which have become either knowledges or acts, constitute the outermost degree. How the goods and truths of heaven are turned, in the hells, into evils and falsities, thus into what is opposite, may be seen from this experience: I heard that a certain Divine truth flowed down out of heaven into hell, and that in its descent by degrees it was converted on the way into what is false, until at the lowest hell, it became the exact opposite of that truth; from which it was manifest that the hells according to degrees are in opposition to the heavens in regard to all goods and truths, these becoming evils and falsities by influx into forms turned the reverse way; for all inflowing, it is well known, is perceived and felt according to recipient forms and their states. This conversion into the opposite was made further evident to me from this experience: it was granted me to see the hells as they are placed relatively to the heavens; and those who were there appeared inverted, the head downward and the feet upward; but it was said that they nevertheless appear to themselves to be upright on their feet; comparatively like the antipodes. By these evidences from experience, it can be seen that the three degrees of the natural mind, which is a hell in form and image, are opposite to the three degrees of the spiritual mind which is a heaven in form and image.
275. III. Quod tres gradus Mentis naturalis, quae est forma et imago inferni, oppositi sint tribus gradibus Mentis spiritualis, quae est forma et imago coeli. Quod tres gradus Mentis sint, qui dicuntur naturalis, spiritualis et coelestis, et quod mens humana ex illis gradibus consistens spectet versus coelum, et circumflectat se illuc, supra ostensum est; inde videri potest, quod Mens naturalis, dum spectat deorsum, et se circumflectit versus infernum, similiter ex tribus gradibus consistat, et quod quivis gradus ejus oppositus sit gradui mentis, quae est Coelum.
[2] Quod ita sit patuit mihi manifeste ex illis quae visa sunt in Mundo spirituali, quae sunt, quod tres Coeli sint, et illi secundum tres gradus altitudinis distincti, et quod tria Inferna sint, ac illa secundum tres gradus altitudinis seu profunditatis etiam distincta; et quod inferna Coelis in omnibus et singulis opposita sint: tum quod Infernum imum oppositum sit Coelo supremo, quod Infernum medium oppositum sit Coelo medio, et quod Infernum summum oppositum sit Coelo ultimo. Simile est cum Mente naturali, quae in forma inferni est; formae enim spirituales sunt sibi similes in maximis et in minimis. Quod Coeli et Inferni ita in opposito sint, est quia amores illorum ita oppositi sunt.
[3] Amor in Dominum, et inde Amor erga proximum, faciunt intimum gradum in Coelis; at amor sui et amor mundi faciunt intimum gradum in infernis; sapientia ac intelligentia ex suis amoribus faciunt medium gradum in Coelis, at stultitia et insania, quae apparent sicut sapientia et intelligentia, ex suis amoribus faciunt medium gradum in infernis; conclusa autem ex binis suis gradibus, quae vel reponuntur in memoria ut scientiae, vel determinantur in corpore in actus, faciunt ultimum gradum in Coelis; conclusa ex binis suis gradibus, quae vel fiunt scientiae, vel fiunt actus, faciunt extimum gradum in infernis.
[4] Quomodo bona et vera Coeli in mala et falsa, ita in oppositum, vertuntur in infernis, constare potest ex hac experientia; audivi quod Divinum aliquod Verum e Coelo defluxerit in infernum, et audivi quod illud in via in descensu per gradus conversum sit in falsum, ita ad infernum infimum in prorsus oppositum; ex quo patuit, quod inferna secundum gradus sint in opposito ad Coelos quoad omnia bona et vera, et quod fiant mala et falsa per influxum in formas in contrarium versas; nam quod omne influens percipiatur et sentiatur secundum formas recipientes et illarum status, notum est.
[5] Quod in oppositum versae 1 sint, patuit mihi etiam ab hac experientia; datum est videre Inferna in situ suo respective ad Coelos, et apparuerunt illi qui ibi erant inversi, capite deorsum et pedibus sursum; sed dictum est, quod usque appareant sibi ipsis erecti super pedibus, quod comparari potest cum antipodibus. 2 Ex his experientiae documentis constare potest, quod tres gradus Mentis naturalis, quae in forma et imagine est infernum, sint oppositi tribus gradibus Mentis spiritualis 3 quae in forma et imagine est Coelum.
Footnotes:
1. Prima editio: versa
2. Prima editio: antipodis.
3. Prima editio: naturalis