739.这事之后，天人和他的同伴返回聚会的地方，各组智者尚未离开，天人又召集那些相信天堂喜乐与永恒幸福仅仅是被准许进入天堂，并且这一切全凭神的恩典之人。他们认为，届时他们会得到喜乐，就象世人在节庆日被邀请进入王的宫庭，或参加婚礼一样。天人对他们说：“在此稍等，我要吹号，一些人就会到这里来，他们以教会属灵事务上的智慧而闻名。”几个小时后，来了九个人，都戴着桂冠以示其杰出。天人领他们来到聚会的大厅，之前被召集的所有人都在场。当着他们的面，天人向那戴花环的九个人说：“我知道，由于你们的强烈渴望，照着你们的想法，你们被允许升入天堂；现在，你们回到这低地或天下面的地，对天堂的状况也有了充分了解。所以请告诉我们，你们眼里的天堂什么样。”
他们依次作答。第一个说：“在世时，从很小直到临终，我想象的天堂是各种幸福、狂喜、快乐、美好和愉快之地。我觉得，如果我真的被准许到那里，定被幸福的氛围所环绕，开怀畅饮它，用它填满我的心，就象婚礼上携新娘步入洞房的新郎。带着这种念头，我升入天堂，经过了第一道岗哨，也经过了第二道。但当我抵达第三道时，警卫官对我说：‘朋友，你是谁？’我回答说：‘这不是天堂吗？我到这里来是为了满足我诚挚的愿望，请让我进去。’于是，他就放我进去了。我在那里看见白衣天人，他们从我身边绕过并看着我，窃窃私语说：‘这里来了一个新客，没穿天堂的礼服。’我听见这话就想：‘这听上去就象主对那参加婚礼却没穿礼服的人说得话。’于是我说：‘请给我你们这样的礼服。’但他们只是笑笑。然后有人从法庭匆匆跑来传令说：‘剥光他的衣服，将他赤裸赶出去，把他的衣服扔到他身上。’就这样，我被扔了出来。”
第二个发言者说：“我的想法和他的一样，只要准许我进入头顶上的天堂，我定被喜乐环绕，因此能永远呼吸它们。我也得偿所愿。但天人一看见我，就都逃开了，彼此说：‘这是什么征兆？夜鸟怎会到这里来？’事实上，我感觉自己变得不再是一个人，尽管没发生变化。这是由于吸入天堂大气引起的。很快，有人从法庭匆匆跑来传令，命两个仆人领我出去，沿着我来时的路把我送回来，直到我的家。一到家，在我自己及他人看来，我似乎又是一个人了。”
第三个说：“我一向认为天堂是一个地方，而不是基于爱。所以，当我进入这个世界时，我极度渴望天堂，看见人们升上去，就跟随其后。我被准许进入，但没超过几步。当我想要照自己想象的喜乐和幸福欢呼雀跃时，天堂的光（它白如雪，本质上被称为智慧）照得我头脑发昏，以致我两眼抹黑，开始发疯。然后，天堂的热（它和光的白度一样强烈，本质上被称为爱）使我心跳加速，充满焦虑，因此以内在的疼痛折磨我，致使我仰面栽倒在地。当我躺在那里时，一个侍从从法庭出来，命他们小心将我抬进我的光和热中。一接触这些，我的灵就苏醒了，心脏也正常了。”
第四个说：“我原先也视天堂为一个地方，而不是基于爱，一来到灵界，我就问智者能否允许升入天堂。他们告诉我，人人都被准许进入，但务必小心，不要被扔出来。我对此一笑了之，走了上去，和其他人一样，我以为全世界的人都能充分享受天堂之乐。但事实上，一进去，我几乎要死了，折磨我脑袋和身体的疼痛使我倒在地上，我象挨近火的蛇一样扭动翻滚，慢慢爬向边缘，就这样掉了下来。后来，站在下面的旁观者把我扶起来，并送到了一家客栈，我在那里恢复正常。”
剩下的五个人也讲述了自己上天堂的精彩故事。其生命状态的变化，好比鱼儿从水里被捞出来进入空气时的变化，还好比鸟儿在高空中的变化。他们说，历经这样的磨难，他们再也不奢望上天堂，唯求生活在同类中，不管在哪里。他们知道，在他们所在的精灵界，所有人首先被预备，善人为天堂预备，恶人为地狱预备。预备好后，他们会看见通向同类社群的道路被打开，他们将与自己的同伴永远呆在一起。他们乐意挑这种路，因为它们就是其爱之路。来自第一组集会的所有人听到这里，全都承认说，他们也是将天堂想象为一个地方，自己在此只需张嘴喝周围的喜乐，直到永远。
此后，拿号筒的天人对他们说：“你们现在明白，天堂喜乐与永恒幸福不是地方，而是人的生活状态。天堂的生活状态产生于爱和智慧；由于用是这二者的容器，所以天堂的生活状态来自用里面爱与智的结合。若说仁，信和善行，也是一样，因为仁就是爱，信就是通向智慧的真理，善行就是用。此外，我们灵界和尘世一样，也有各种地方，否则不会有住的地方或单独的住宅。然而，这里的地方并不是地方，而是地方的一个表象，它取决于爱与智慧，或仁与信的状态。
凡成为天人者，里面都携有自己的天堂，因为他携有属自己天堂的爱。人通过创造成为大天堂的小型肖像、形象和模型，人类形式不是别的。因此，每个人所进入的天堂社群，其形式就是他被塑成为个体肖象的形式。所以，当他进入那社群时，就进入了对应于自己的一个形式中，因而进入社群就好象从他自己进入社群中的他自己、从社群进入自己里面的社群。他分享社群的生活，好象它就是自己的生活，分享自己的生活，好象它就是社群的生活。每个社群如同一个共同体，其中的天人如同构成总体的各个部位。由此可推知，那些处于恶，因而处于假之人，已在自己里面形成一个地狱肖像，在天堂，这就是由于对立面对抗活动的流入和剧烈性而引发折磨的根本。因为地狱之爱是天堂之爱的对立面，所以这两种爱的快乐象敌人一样彼此冲突，一旦交手就互相摧毁。”
739. 这事之后, 天人和他的同伴返回聚会的地方, 各组智者尚未离开, 天人又召集那些相信天堂喜乐与永恒幸福仅仅是被准许进入天堂, 并且这一切全凭神的恩典之人。 他们认为, 届时他们会得到喜乐, 就象世人在节庆日被邀请进入王的宫庭, 或参加婚礼一样。 天人对他们说: “在此稍等, 我要吹号, 一些人就会到这里来, 他们以教会属灵事务上的智慧而闻名。 ”几个小时后, 来了九个人, 都戴着桂冠以示其杰出。 天人领他们来到聚会的大厅, 之前被召集的所有人都在场。 当着他们的面, 天人向那戴花环的九个人说:“我知道, 由于你们的强烈渴望, 照着你们的想法, 你们被允许升入天堂; 现在, 你们回到这低地或天下面的地, 对天堂的状况也有了充分了解。 所以请告诉我们, 你们眼里的天堂什么样。 ”
他们依次作答。 第一个说: “在世时, 从很小直到临终, 我想象的天堂是各种幸福, 狂喜, 快乐, 美好和愉快之地。 我觉得, 如果我真的被准许到那里, 定被幸福的氛围所环绕, 开怀畅饮它, 用它填满我的心, 就象婚礼上携新娘步入洞房的新郎。 带着这种念头, 我升入天堂, 经过了第一道岗哨, 也经过了第二道。 但当我抵达第三道时, 警卫官对我说: ‘朋友, 你是谁? ’我回答说: ‘这不是天堂吗? 我到这里来是为了满足我诚挚的愿望, 请让我进去。 ’于是, 他就放我进去了。 我在那里看见白衣天人, 他们从我身边绕过并看着我, 窃窃私语说:‘这里来了一个新客, 没穿天堂的礼服。 ’我听见这话就想: ‘这听上去就象主对那参加婚礼却没穿礼服的人说得话。 ’于是我说: ‘请给我你们这样的礼服。 ’但他们只是笑笑。 然后有人从法庭匆匆跑来传令说: ‘剥光他的衣服, 将他赤裸赶出去, 把他的衣服扔到他身上。 ’就这样, 我被扔了出来。 ”
第二个发言者说: “我的想法和他的一样, 只要准许我进入头顶上的天堂, 我定被喜乐环绕, 因此能永远呼吸它们。 我也得偿所愿。 但天人一看见我, 就都逃开了, 彼此说: ‘这是什么征兆? 夜鸟怎会到这里来? ’事实上, 我感觉自己变得不再是一个人, 尽管没发生变化。 这是由于吸入天堂大气引起的。 很快, 有人从法庭匆匆跑来传令, 命两个仆人领我出去, 沿着我来时的路把我送回来, 直到我的家。 一到家, 在我自己及他人看来, 我似乎又是一个人了。 ”
第三个说: “我一向认为天堂是一个地方, 而不是基于爱。 所以, 当我进入这个世界时, 我极度渴望天堂, 看见人们升上去, 就跟随其后。 我被准许进入, 但没超过几步。 当我想要照自己想象的喜乐和幸福欢呼雀跃时, 天堂的光 (它白如雪, 本质上被称为智慧) 照得我头脑发昏, 以致我两眼抹黑, 开始发疯。 然后, 天堂的热 (它和光的白度一样强烈, 本质上被称为爱) 使我心跳加速, 充满焦虑, 因此以内在的疼痛折磨我, 致使我仰面栽倒在地。 当我躺在那里时, 一个侍从从法庭出来, 命他们小心将我抬进我的光和热中。 一接触这些, 我的灵就苏醒了, 心脏也正常了。 ”
第四个说: “我原先也视天堂为一个地方, 而不是基于爱, 一来到灵界, 我就问智者能否允许升入天堂。 他们告诉我, 人人都被准许进入, 但务必小心, 不要被扔出来。 我对此一笑了之, 走了上去, 和其他人一样, 我以为全世界的人都能充分享受天堂之乐。 但事实上, 一进去, 我几乎要死了, 折磨我脑袋和身体的疼痛使我倒在地上, 我象挨近火的蛇一样扭动翻滚, 慢慢爬向边缘, 就这样掉了下来。 后来, 站在下面的旁观者把我扶起来, 并送到了一家客栈, 我在那里恢复正常。 ”
剩下的五个人也讲述了自己上天堂的精彩故事。 其生命状态的变化, 好比鱼儿从水里被捞出来进入空气时的变化, 还好比鸟儿在高空中的变化。 他们说, 历经这样的磨难, 他们再也不奢望上天堂, 唯求生活在同类中, 不管在哪里。 他们知道, 在他们所在的精灵界, 所有人首先被预备, 善人为天堂预备, 恶人为地狱预备。 预备好后, 他们会看见通向同类社群的道路被打开, 他们将与自己的同伴永远呆在一起。 他们乐意挑这种路, 因为它们就是其爱之路。 来自第一组集会的所有人听到这里, 全都承认说, 他们也是将天堂想象为一个地方, 自己在此只需张嘴喝周围的喜乐, 直到永远。
此后, 拿号筒的天人对他们说: “你们现在明白, 天堂喜乐与永恒幸福不是地方, 而是人的生活状态。 天堂的生活状态产生于爱和智慧; 由于用是这二者的容器, 所以天堂的生活状态来自用里面爱与智的结合。 若说仁, 信和善行, 也是一样, 因为仁就是爱, 信就是通向智慧的真理, 善行就是用。 此外, 我们灵界和尘世一样, 也有各种地方, 否则不会有住的地方或单独的住宅。 然而, 这里的地方并不是地方, 而是地方的一个表象, 它取决于爱与智慧, 或仁与信的状态。
凡成为天人者, 里面都携有自己的天堂, 因为他携有属自己天堂的爱。 人通过创造成为大天堂的小型肖像, 形象和模型, 人类形式不是别的。 因此, 每个人所进入的天堂社群, 其形式就是他被塑成为个体肖象的形式。 所以, 当他进入那社群时, 就进入了对应于自己的一个形式中, 因而进入社群就好象从他自己进入社群中的他自己, 从社群进入自己里面的社群。 他分享社群的生活, 好象它就是自己的生活, 分享自己的生活, 好象它就是社群的生活。 每个社群如同一个共同体, 其中的天人如同构成总体的各个部位。 由此可推知, 那些处于恶, 因而处于假之人, 已在自己里面形成一个地狱肖像, 在天堂, 这就是由于对立面对抗活动的流入和剧烈性而引发折磨的根本。 因为地狱之爱是天堂之爱的对立面, 所以这两种爱的快乐象敌人一样彼此冲突, 一旦交手就互相摧毁。 ”
739. After that, the angel returned with his group to the original place of meeting. The groups of the wise had not left yet. The angel next summoned the people who believed that heavenly joy and eternal happiness were just a matter of being allowed into heaven by divine grace; and that the joy people then have was much like the joy people have in the world just by showing up when they are invited to a royal palace for the days of a festival or are invited to a wedding.
To this group the angel said, "Wait here a while longer, if you would; I am going to sound the trumpet and summon some people who were famous for their wisdom regarding the spiritual teachings of the church. "
Several hours later nine men arrived. As an indication of their distinguished reputations, they were all wearing laurel wreaths. The angel brought them into the building where all the others were who had previously been summoned.
Before the entire assembly, the angel welcomed the nine distinguished guests and said, "I know that because of the idea you had had of heaven, you fervently desired to go there, and it was granted. You went up to heaven; you then came back to this lower region beneath heaven with full knowledge of what heaven is like. Please tell us, therefore, if you would, how heaven seemed to you. "
[2] The nine distinguished theologians gave their responses in sequence.
The first theologian said, "The idea that I had had of heaven from the time I was a child right through to the end of my life in the world was that it was a place - a place that contained all bliss, all good fortune, all delight, all satisfaction, and all pleasure imaginable. I thought that if I were simply to be allowed in, I would be surrounded by an aura of all that happiness, and would drink it in with every fiber of my being, like a bridegroom when he is getting married and when he enters the bridal suite with his bride.
"With this idea in mind, I went up into heaven. I got past the first guard post and the second. When I came to the third, the chief officer stopped me and said, 'Who are you, my friend?' I replied, 'Isn't this heaven here? I have come up here because I have longed and prayed to be in heaven. Please let me in. '
"He did let me in. I saw angels in white clothes. They gathered around me and were looking me over and murmuring, 'Look at this. A new guest who is not wearing the clothes of heaven!'
"I heard that and thought to myself, 'This reminds me of the person whom the Lord says came to the wedding without a wedding garment. ' I said to them, 'Give me clothes like that. ' But they just laughed.
"Then someone came running from the palace with these orders: 'Strip him naked, throw him out, and throw his clothes after him. ' And in just that manner I was thrown out. "
[3] The second theologian said, "I had the same beliefs he did, that if I was just allowed into heaven, which is above my head, joys would flow all around me and I would breathe them in forever. Well, my wish was granted. But when the angels saw me they ran away and said to each other, 'What is this strange omen? How did this night bird get here?' And in fact, I felt as though I had changed into something nonhuman, although in reality I had not; it was just the effect of breathing the atmosphere of heaven. Soon someone from the palace ran up with orders for two servants to lead me back down by the way I had come, and take me all the way to my home. When I was back at home again, I looked human again to myself and to others. "
[4] The third theologian said, "My idea of heaven was always an idea of a place and not an idea of love. Therefore when I arrived in this world, I felt a tremendous longing for heaven. I saw people going up in that direction, so I followed them. I was let in, but not more than a few feet. Because of the idea I had of the joys and blessings there, when I tried to feel that delight in my mind it went blank instead and I lost my vision and began to lose my mind. That was the effect of the light of heaven, which was as bright and white as snow, and is essentially wisdom, so I'm told. Soon I was having heart palpitations and tremendous anxiety, due to the heat of heaven, which is just as intense as the light is bright and which I now understand is essentially love. I was attacked with inner pain. I threw myself down on my back on the ground there. While I was lying there, an attendant from the palace came with an order to carry me slowly back to my own light and heat. When I was in my own light and heat again, my spirit and my heart were restored. "
[5] The fourth theologian said, "In my case also I had been thinking of heaven in terms of a place and not in terms of love. As soon as I arrived in the spiritual world I asked wise people whether I was allowed to go up to heaven. They told me, 'Everyone is allowed to go up; just take care not to be thrown back down. ' I laughed when they said that, and up I went, believing as these others did that everyone in the entire world is capable of receiving those joys in all their fullness. In actual fact, though, when I was in heaven, I was almost knocked unconscious by it. Because I felt pain and torment in both my head and my body, I threw myself to the ground and rolled and writhed like a snake next to the fire. I crawled all the way to a cliff-edge and threw myself over it. I was picked up by people who were standing below and carried to an inn; there I recovered. "
[6] The other five theologians told similarly astounding stories about their journeys up to heaven. They compared the state of their life in heaven to a fish that is lifted out of the water into the air and birds that are lifted up into the ether. They said that after those extremely difficult experiences, they no longer desired to go to heaven; they wanted no more than a life shared with other people who were like them, wherever such people happened to be.
They said, "We now know that in the world of spirits, where we are now, we all first undergo a preparation. The good are prepared for heaven, and the evil are prepared for hell. Once we are prepared, we see pathways that open up for us, leading to communities of people like ourselves; we will remain with these people to eternity. We find delight in following these paths, because they are the paths of our own love. "
All the people in the first group heard this and admitted that they had had exactly the same ideas about heaven - that it was a place where they would forever drink in the joys that surrounded them.
[7] The angel with the trumpet then said to them, "Now you see that heavenly joys and eternal happiness are not a matter of where you are, but of what your state of life is. A heavenly state of life comes from love and wisdom. Because usefulness is what contains love and wisdom, a heavenly state of life is a matter of the partnership between love and wisdom in usefulness. You can also use the terms goodwill, faith, and good works. These are equivalent, because goodwill is love, faith is the truth that leads to wisdom, and good works are useful.
"Now, there are in fact locations in our spiritual world, as there are in the physical world. Otherwise there would be no places to live and no separate homes. Nevertheless, the nature of a location here is not physical; it is where something appears to be, based on its state of love and wisdom or of goodwill and faith.
[8] "All who become angels carry their own heaven deep within themselves, because their love is the love that constitutes their heaven. We were all created to be a miniature form, an image, and an emblem of the heaven that exists on a grand scale. That is what the human form is. Therefore all who are miniature forms of heaven come into some actual community of heaven. When they enter that community, they are entering a form that corresponds to themselves. Therefore it is as if they are going from themselves into a community that is already actually inside them, forming a connection between the community outside and the community within, and making the community's life their own and giving their life to the community. Every community of heaven is like an aggregate whole, and the angels of that community are like individual yet similar parts that together make up that whole.
"It follows then that people who are entrenched in evils and falsities have created a model of hell in themselves. When they are in heaven, that model of hell is tormented by the inflow and the violent activity of one opposite against another. Hellish love is opposite to heavenly love. Therefore when the delights of these two loves encounter each other, they clash like enemies and kill each other. "
739. After this the angel returned with his companions to the place of assembly, which the groups of wise men had not yet left, and there he called to himself those who had believed that the joy of heaven and everlasting happiness were simply admission to heaven, and this by God's grace. They thought that then they would have joy, just as those do in the world who are invited to attend kings' courts on feast days, or to go to weddings. 'Wait here for a little while,' the angel told them, 'and I will sound a blast on the trumpet, and people will come here who are famed for their wisdom in spiritual matters concerning the church.' After some hours nine men had come, each wearing a laurel-wreath as a mark of his distinction. The angel brought them into the assembly hall, where all who had earlier been summoned were present. In their presence the angel addressed the nine laureates, and said: 'I know that you have been allowed, as you earnestly desired according to the notion you had formed, to go up to heaven; and that you have now come back to this lower or subcelestial earth, fully informed about conditions in heaven. Tell us therefore what heaven seemed like to you.'
[2] They replied in turn. The first said: 'From earliest childhood until the end of my life in the world my notion of heaven was that it was the place of every kind of blessedness, bliss, delight, beauty and pleasure. I thought that if I were admitted, such an aura of happiness would lap me round that I should drink it in and fill my heart with it, like a bridegroom at a wedding, and when he enters the nuptial chamber with his bride. With this notion I went up to heaven and passed the first set of guards, and also the second. But when I reached the third set of guards, their officer spoke to me. "Who are you, friend?" he said. "Isn't this heaven?" I answered. "I have come up here to satisfy my earnest desire, so please let me in." And he did so. There I saw angels in white clothes, and they walked round me and looked at me, and I heard them whispering: "Here is a new arrival who is not wearing the clothes of heaven." On hearing this I thought: "This sounds to me like the man whom the Lord spoke of as having gone to a wedding without a wedding garment." So I said: "Give me clothes like yours." But they only laughed. Then someone hurried up with orders from the court: "Strip him naked, throw him out and throw his clothes after him." And in that way I was thrown out.'
[3] The second to speak said: 'My belief was like his, that if I was admitted to heaven, which is above my head, I should be surrounded by joys so that I could breathe them in for ever. I too was granted my wish. But when the angels saw me, they ran away, saying to one another: "What is this monstrous happening? How has a night bird come here?" In fact I felt I was changed from a human being, though no change took place. This was the result of breathing the atmosphere of heaven. Soon someone hurried up with orders from the court, that two servants should take me out and escort me back down the path I had followed up, until I reached home. When I was back at home I seemed to others and to myself like a human being again.'
[4] 'I,' said the third, 'had always had a notion of heaven as a place, not as based on love. So when I came into this world, I had a great longing for heaven; and when I saw people going up, I followed them. I was allowed in, but not for more than a few paces. But when I wanted to cheer myself with my notion of the joys and blessedness there, the light of heaven, which was white as snow, and is said to be in essence wisdom, filled my mind with bewilderment, so that darkness covered my eyes and I began to go mad. Then the heat of heaven, which was as strong as the whiteness of its light, and is said to be in essence love, made my heart pound, filled me with anxiety, and so racked me with internal pain that I threw myself on my back upon the ground. As I lay there, an attendant came from the court with orders that they were to carry me gently down to my own light and heat. On reaching these my spirits recovered and my heart became normal.'
[5] The fourth said that he too had thought of heaven as a place and not as based on love. 'As soon as I came into the spiritual world,' he said, 'I asked the wise men whether one was allowed to go up to heaven. They told me that everyone is allowed, but they must take care they are not thrown out. I laughed at this and went up, believing as did others that all in the whole world could receive the joys there to the full. But in fact when I got inside, I nearly died, and the pain which racked my head and body made me cast myself upon the ground, and I writhed like a snake put close to a fire, creeping towards a precipice, over which I threw myself. Afterwards I was picked up by the bystanders below and carried to an inn, where I returned to normal.'
[6] The other five too had remarkable stories to tell about how they went up to heaven. They compared the changes in their condition of life with those of fish, when they are lifted out of water into the air, or of birds in the upper air. They said that after such rough treatment they had no further desire to go to heaven, but only to live in the company of people similar to themselves, wherever they are. They were aware, they said, that in the world of spirits, where they then were, all are first prepared, the good for heaven, and the wicked for hell. When they have been prepared, they see roads opened up leading to communities of people like themselves, in whose company they will remain for ever. They take these roads with pleasure, because they are the ways their love takes them. All those from the first group assembled, on hearing this, admitted that they too had no other notion of heaven than as a place, where they had only to open their mouths to drink in for ever the joys around them.
[7] After this the angel with the trumpet said to them: 'You can now see that the joys of heaven and everlasting happiness are not places, but are the conditions of a person's life. The conditions of life in heaven arise from love and wisdom; and because it is service which holds together love and wisdom, the conditions of life in heaven are due to their combination in service. It is the same if one speaks of charity, faith and good deeds, since charity is love, faith is the truth which leads to wisdom, and good deeds are services. There are, moreover, in our spiritual world places just as there are in the natural world, otherwise we should have nowhere to live or any separate dwellings. But position is there not in space, but is an appearance of space depending on one's condition with respect to love and wisdom, that is, to charity and faith.
[8] 'Everyone who becomes an angel carries within himself his own heaven, since he has a love for his own heaven. For man is by creation a small-scale effigy, image and model of the great heaven. The human form is nothing else. Therefore each person comes into the community in heaven of which he is formed as a particular effigy. When therefore he comes into that community, he enters a form corresponding to himself, so passing from himself to himself in it, and from it to it in himself. He absorbs its life as if it were his own, and his own as if it were its. Each community there is as it were something shared, and the angels there are like similar parts combining to create the community. It now follows from this that those who are in the grip of evils and so of falsities have formed in themselves an effigy of hell; and this in heaven is tortured by the inflow and violence of one thing working upon its opposite. For hellish love is the opposite of heavenly love, so that the pleasures of those two loves clash with one another like enemies, and kill each other when they come to grips.'
739. After this the angel returned with his companions to the place of meeting, from which the different companies of wise men had not yet departed, and there he called to him those who believed that heavenly joy and eternal happiness are merely admittance into heaven, and that this admittance is from Divine grace, and that those admitted are at once gifted with joy, like those in the world who are permitted to enter royal palaces on days of festivity, or are invited to weddings.
To these the angel said, "Wait here a while, and I will sound my trumpet, and those who are celebrated for wisdom in the spiritual affairs of the church will come hither." After a few hours there came nine men, each decorated with a laurel wreath as a token of his reputation. These were led by the angel in to the place of meeting where all those called together before were waiting, and in their presence the angel addressed the nine wearing the wreaths, saying, "I know that you, because of your wish and in accordance with your ideas, have been permitted to ascend to heaven, and that you have returned to this lower or sub-celestial earth with a full knowledge of the state of heaven; tell us therefore how heaven appeared to you."
[2] They replied in order. The first said, "My idea of heaven, from earliest boyhood even until the end of my life in the world, was, that it was a place of all kinds of blessedness, satisfaction, delight, gratification, and pleasure; and that if I were to be admitted there I should be surrounded by an aura of such felicities, and should inhale them with full breast, like a bridegroom when he celebrates his marriage and enters the marriage-chamber with his bride. With this idea I ascended to heaven; I passed the first guards, and also the second; but when I came to the third, the officer of the guards addressed me and said, 'Who are you, friend?' I answered, 'Is not this heaven? I came here prompted by my own earnest desire; admit me, I entreat you.' And he admitted me. And I saw some angels in white garments, who walked around me, and looked at me, and murmured, 'Here is a new guest, not clothed in the garments of heaven.' I heard the remark, and thought, 'This seems to me like what the Lord said of the man who came to the wedding not having a wedding-garment;' and I said, 'Give me such garments of heaven.' But they only laughed. And then one came running from the court with the command, 'Strip him naked, cast him out, and throw his clothes after him.' And so I was cast out."
[3] The second in order then said, "I also believed as he did, that if I were only admitted into heaven, which was above my head, joys would flow around me, and I should breathe them forever. I also obtained my wish. But when the angels saw me they fled, and said to one another, 'What portent is this? How did that bird of night get here?' And I actually felt myself to be changed from being a man, although I was not changed. This effect was produced by my inhaling the heavenly atmosphere. And presently one ran from the court with the command that two servants should lead me out, and conduct me back by the way I came, right to my own house. And when I was at home, I again appeared to myself and others as a man."
[4] The third said, "My constant idea of heaven was derived from place, not from love; and therefore when I entered this world I longed intensely to get into heaven, and seeing some ascending, I followed, and was admitted, though only a few steps. But when I wished to gladden my mind with an idea of the joys and blessedness there, owing to the light of heaven (which was white like snow, and the essence of which is said to be wisdom), a stupor seized my mind, and from it a thick darkness came upon my eyes, and I began to be insane; and presently, owing to the heat of heaven (which corresponded to the brightness of that light, and the essence of which is said to be love), my heart palpitated, anxiety took possession of me, I was tortured with interior pain, and threw myself down at full length upon the ground. And while I was lying there, an attendant came from the court with the command for them to carry me away carefully into my own light and heat, and as soon as I came into these my spirit and heart were restored to me."
[5] The fourth said, "My idea of heaven also was derived from place, not from love, and as soon as I entered the spiritual world I asked some wise men whether it was allowable to ascend to heaven. They told me that everyone is permitted, but he should beware lest he be cast down again. I laughed at this, and went up, believing like the others that all in the whole world are capable of receiving the joys of heaven in their fullness. But verily, as soon as I entered I became almost dead; and from the pain and consequent torture in my head and body, I threw myself upon the ground, writhed like a serpent near a fire, crawled to the brink, and thus cast myself down. Afterwards I was taken up by some who stood below, and carried to an inn, where my health was restored."
[6] The remaining five also gave wonderful accounts of their ascents to heaven, comparing the changes of their states of life to that of fishes when taken out of water into the air, and of birds when taken up into the ether, and they said, that after those hard experiences they no longer had any desire for heaven; but only for a life in company with their like, wherever they might be; and that they knew that in the world of spirits where we then were, all are first prepared, the good for heaven and the evil for hell; and when prepared, they see ways opened for them to societies of those like themselves, with whom they are to remain forever; also that they then enter these ways with delight, because they are the ways of their love.
When those of the first assembly had heard these statements, they all confessed that they, too, had entertained no other idea of heaven than as a place where with full mouth they might forever drink in the joys flowing around them.
[7] The angel with the trumpet then said to them, "You now see that the joys of heaven and eternal happiness are not a matter of place, but of the state of man's life, and the state of heavenly life is from love and wisdom; and as use is the containant of these two, the state of heavenly life is from the conjunction of these in use. It is the same if we say instead, charity, faith, and good works, since charity is love, faith is truth from which comes wisdom, and good works are uses. Furthermore, there are places in our spiritual world as in the natural world, otherwise there would be no habitations or distinct dwellings; and yet place here is not place, but an appearance of place in accordance with the state of love and wisdom, or charity and faith.
[8] Everyone who becomes an angel carries his heaven within him, because he carries within him the love that belongs to his heaven; for man by creation is a lesser likeness, image, and type of the great heaven; and the human form is nothing else; so that everyone enters that heavenly society whose form he is as an individual likeness; consequently when he enters into that society he enters a form correspondent to his own, thus he enters the society as if entering into himself from himself, and as if from the society into the society in himself, and partakes of its life as his own, and of his own life as its life. Every society is like a common body, the angels therein are the like parts of which the general exists. From this it now follows that those who are in evils and in consequent falsities, have formed in themselves a likeness of hell, and this is what suffers torture in heaven from the influx and vehemence of the activity of opposite against opposite; for infernal love is the opposite of heavenly love, and the delights of the two loves come into collision like hostile forces, and destroy each other when they meet."
739. After this the angel returned with his companions to the place of meeting from which several companies of the wise men had not yet departed. He summoned those who believed that heavenly joy and eternal happiness consisted merely in admission into heaven, and this by Divine grace; and that those who are admitted then experience joy like those in the world who enter the palaces of kings on days of festivity; or who go by invitation to a wedding. To these the angel said, "Wait here awhile; and I will sound the trumpet, and there will come here several who are renowned for their wisdom in the spiritual things of the Church."
Some hours later nine men presented themselves, each wearing a laurel wreath as a mark of his fame. The angel led them into the house of meeting where all those had assembled who had been summoned before; and in their presence, addressing the nine men wearing the decoration, said: "I know that at your own desire, and in accordance with your own idea, you have been permitted to ascend into heaven; and that you have returned to this lower or sub-heavenly land with a full knowledge of the state of heaven. Tell us, therefore, how heaven appeared to you."
[2] Then they replied in order. The first said: "From my earliest childhood even to the end of my life on earth my idea of heaven was, that it was a place abounding with every kind of blessing, happiness, joy, pleasure and delight; and that, if I were admitted, I should be surrounded with an atmosphere of such felicities as these, breathing it in with fullest enjoyment like a bridegroom at his wedding, and when he enters the bridal chamber with his bride. With this idea I ascended to heaven, and passed the first guards and also the second; but when I came to the third, the captain of the guard addressed me, saying, 'Who are you, friend?' I answered, 'Is not heaven here? I have ascended hither at my earnest desire; admit me, I entreat you.' He admitted me, and I saw angels in white robes. They walked round about me, looking at me and murmuring, 'Here is a new guest not clothed in heavenly raiment.' I heard what they said, and I thought, 'This seems to me like the case of the man of whom the Lord says, that he came to the wedding without a wedding garment.' So I said to the angels, 'Give me such garments; but they only smiled. Then came one in haste from the court with the command, 'Strip him naked, cast him out, and throw his garments after him;' so I was cast out."
[3] The second in his turn said: "I, too, supposed that if I were admitted into heaven, which was over my head, I should be surrounded with joys and breathe them in to eternity. I also obtained my desire. The angels, however, fled when they saw me, saying one to another, 'What monster is this? How came this bird of night here?' And I actually felt a change from my human shape, although no change took place, which came over me from breathing the heavenly atmosphere. But presently there came one running from the court with an order that two servants should lead me out, and conduct me back by the way I had ascended, till I reached my own home. When I was there, I again appeared as a man both to others and to myself."
[4] The third said: "I always thought of heaven from the idea of place, and not of love. Therefore, when I came into this world I longed for heaven with an ardent desire; and, seeing some persons ascending, I followed them and was admitted, but only for a few steps. When, however, I wished to regale my mind (animus) 1 according to my idea of the joys and blessedness there, my mind (mens) 2 was seized with stupor occasioned by the light of heaven, which is white like snow, and whose essence is said to be wisdom. In consequence a thick darkness overspread my eyes, and I began to go mad. Thereupon from the heat of heaven, which corresponds to the brightness of its light, and whose essence is said to be love, my heart began to palpitate. I was seized with anxiety and tortured with interior pain, and I threw myself backwards on the ground. As I lay there an attendant came from the court with an order to carry me gently back into my own light and heat; and when I came to them, my spirit and my heart returned to me."
[5] The fourth said that he also had thought of heaven from the idea of place, and not of love. "As soon, therefore, as I came into the spiritual world," said he, "I asked certain wise persons whether it was permitted to ascend into heaven. I was informed that this was granted to all, but they were to be careful lest they should be cast down again. At this I laughed and ascended, believing like others that all in the whole world were capable of receiving the joys of heaven in their fullness. However, I was no sooner within heaven than I became almost lifeless; and suffering torturing pain in head and in body, I threw myself on the ground. Then writhing like a snake held close to fire, I crept to the brink of a precipice and cast myself over. I was picked up by some who were standing below and taken to an inn, where I became well again."
[6] The other five also related wonderful accounts of their ascent to heaven, comparing the change in their state of life with the state of fish when lifted from the water into the air, and of birds when raised from the air into the ether. They said that, after their painful experience, they had no longer any desire for heaven, but only for a life among others like themselves, wherever they were. "We know," they added, "that in the world of spirits, where we now are, all undergo preparation, the good for heaven, and the wicked for hell; that after preparation they see ways opened up for them to societies of kindred spirits, with whom they are to live for ever; and that they enter upon these ways with joy, because they are the ways of their love." When all who formed the first assembly heard this they also acknowledged that they had entertained no other idea of heaven than as a place where they should enjoy to the full ever present pleasures to eternity.
[7] Then the angel with the trumpet said to them: "You now see that the joys of heaven and eternal happiness do not depend upon place, but upon the state of man's life; and that the state of heavenly life is from love and wisdom. As use contains love and wisdom, the state of heavenly life arises from the union of love and wisdom in use. It is the same if we speak of charity, faith and good works; for charity is love, faith is truth from which is wisdom, and good works are uses. Moreover, in our spiritual world there are places, as in the natural world; otherwise there would be no habitations and separate abodes. Nevertheless place with us is only an appearance of place according to the state of love and wisdom, that is, of charity and faith.
[8] "Every one who becomes an angel bears within himself his own heaven, because he bears the love of his own heaven; for man by creation is an effigy, image and type in little of a great heaven; such is the human form. Therefore, every one comes into that society of heaven of whose general form he is a particular image; so that on entering that society he enters into a form corresponding to himself. Thus he enters, as it were, from himself into that form within himself, and again, from that form into that form within himself; and he enjoys a life which is common both to the society and to himself. Every society is like a community, and the angels in it are, as it were, parts resembling the whole which is constituted of them. From this it follows that those who are in evils and their resultant falsities have formed in themselves an image of hell; and this suffers torture in heaven from the influx and violent antagonism of one opposite to another. For infernal love is opposite to heavenly love; and there is the same antagonism between the delights of these two loves as between enemies, and they destroy one another whenever they meet."
Footnotes:
1. Animus, the lower plane of the mind in which desires and ideas in connection with the body and the world are active.
2. Mens, the higher plane of the mind in which the will and understanding are rationally active.
739. Post haec Angelus cum suis comitibus rediit ad locum conventus, a quo cohortes Sapientum nondum recesserunt, et ibi ad se vocavit illos, qui crediderunt, quod gaudium coeleste et felicitas aeterna, sit modo intromissio in Coelum, ac intromissio ex Divina gratia; et quod tunc gaudium sit illis, similiter ut in Mundo est illis, qui in aulas Regum diebus festivitatis, aut in nuptias invitati, ingrediuntur: his dixit Angelus, manete hic aliquantisper, et sonabo tuba, et huc venient incluti fama sapientiae in spiritualibus Ecclesiae: post aliquot horas aderant novem viri, quisque insignitus lauru, adorea famae suae; hos Angelus introduxit in Aedem conventus, in qua omnes prius convocati aderant; in horum praesentia Angelus alloquutus novem laureatos, dixit, scio quod vobis ex voto vestro secundum ideam vestram, datum sit ascendere in Coelum, et quod redieritis in inferiorem hanc seu subcoelestem terram, cum plena scientia de statu Coeli; commemorate itaque, quale vobis visum est Coelum:
[2] et responderunt in ordine, et dixit PRIMUS; idea mea de Coelo a prima pueritia usque ad finem vitae in Mundo, fuerat, quod esset locus omnium beatitudinum, faustitatum, jucunditatum, amaenitatum, et voluptatum, et quod si intromitterer, talium felicitatum aura circumfunderer, et pleno pectore haurirem illa, sicut sponsus cum celebrat nuptias, ac cum intrat thalamum cum sponsa; in hac idea ascendi in Coelum, et transivi primas custodias, et quoque secundas, at cum ad tertias veni, alloquebatur me custodiarum praefectus, et dixit, quis es amice, et respondi, estne hic Coelum; huc ex voto desiderii mei ascendi; intromitte quaeso, ac intromisit; et vidi Angelos in vestibus albis, et hi me circumibant, et lustrabant, et murmurabant hoc, en novum hospitem non indutum veste Coeli, et ego haec audivi, et cogitavi, hoc apparet mihi simile cum illo, de quo Dominus dicit, quod absque veste nuptiali intraverit in nuptias, et dixi, date mihi tales vestes; at riserunt; et tunc accurrit unus ex Curia 1 cum mandato, exuite illum nudum, ejicite illum, et projicite vestes ejus post illum; et sic ejectus sum.
[3] SECUNDUS in ordine dixit, ego credidi sicut ille, quod si modo intromitterer in Coelum, quod supra caput meum est, circumfluerent me gaudia, et animarem 2 illa in aeternum; optato etiam potitus sum; at Angeli, me viso, aufugerunt, et inter se dixerunt, quid hoc portentum; quomodo huc venit Avis noctis; et actualiter sensi mutationem ab homine, tametsi non mutatus sum; hoc mihi erat ex attractione coelestis athmosphaerae: at mox accurrit unus ex Curia cum mandato, ut duo famuli educerent me, et reducerent per viam ascensus, usque ad domum meam; et cum domi eram, apparui aliis et mihi sicut homo.
[4] TERTIUS dixit, idea Coeli constans mihi fuit ex loco, et non ex amore, quare cum in hunc mundum veni, cupivi cupiditate magna Coelum, et vidi ascendentes, et sequutus sum illos, et admissus, sed non ultra aliquot passus; at cum volui laetificare animum meum ex idea gaudiorum et beatitudinum ibi, ex luce Coeli, quae erat candida sicut nix, cujus essentia dicitur esse sapientia, invasit mentem meam stupor, et inde oculos meos caligo, et coepi insanire; et mox ex calore Coeli, qui correspondebat candori lucis istius, cujus essentia dicitur esse amor, palpavit mihi cor, occupavit me anxietas, et cruciabar dolore interiori, et projeci me supinum super humum ibi; et cum jacui, venit satelles e Curia cum mandato, ut me cum lentore deportarent in meam lucem et in meum calorem, in quae cum veni, rediit mihi spiritus meus et cor meum.
[5] QUARTUS dixit, quod etiam ipse in idea loci, et non in idea amoris de Coelo fuerit, et quod ut primum in Mundum spiritualem veni, quaesiverim sapientes, Numeri in Coelum liceat ascendere, qui mihi dixerunt, quod cuivis liceat, sed ut sibi caveant ne dejiciantur: ad haec risi, et ascendi, credens ego sicut alii, quod omnes in universo 3 Mundo receptibiles essent gaudiorum ibi in sua plenitudine: sed sane cum intus eram, paene exanimatus sum, et ex dolore et inde cruciatu in capite et in corpore, prostravi me humi, et convolvi me sicut serpens admotus igni, et repsi usque ad praecipitium, et per id me dejeci; et postea sublatus sum ab adstantibus infra, et delatus in diversorium, ubi rediit sanitas mihi.
[6] RELIQUI QUINQUE etiam narraverunt mirabilia de suis ascensibus in Coelum; et comparabant mutationes statuum suae vitae, cum statu piscium dum elevantur ab aquis in aerem, et cum statu avium in aethere; et dixerunt, quod post duras illas sortes, non concupiverint amplius coelum, sed modo consortem vitam cum sui similibus ubicunque sunt; et quod sciant, quod in Mundo spirituum, ubi nos sumus, omnes prius praeparentur, boni ad Coelum, et mali ad Infernum, et quod cum praeparati sunt, videant vias sibi apertas ad Societates sui similium, cum quibus in aeternum mansuri sunt, et quod has vias tunc intrent cum jucundo, quia sunt viae amoris illorum. Omnes ex prima Convocatione audientes haec, etiam fassi sunt, quod nec illis alia idea de Coelo fuerit, quam sicut de loco, ubi pleno ore circumflua gaudia in aeternum sorberent.
[7] Post haec Angelus tubae dixit illis, videtis nunc quod gaudia Coeli et felicitas aeterna non sint loci, sed quod sint status vitae hominis; ac status vitae coelestis est ex amore et sapientia; et quia usus est duorum illorum continens, est status vitae coelestis ex conjunctione illorum in usu: idem est, si dicatur Charitas, Fides et Bonum Opus, quoniam Charitas est Amor, Fides est Veritas ex qua Sapientia, et Bonum Opus est Usus: praeterea in Mundo nostro Spirituali sunt loca sicut in Mundo naturali, alioquin non forent habitationes et distinctae mansiones, at usque locus ibi non est locus, sed est apparentia loci secundum statum amoris et sapientiae, seu charitatis et fidei.
[8] Omnis, qui fit angelus, intus in se portat suum coelum, quia sui Coeli amorem; nam homo a creatione est minima effigies, imago et typus Coeli magni; forma humana non aliud est; quare quisque venit in societatem Coeli, cujus forma in singulari effigie est; idcirco cum intrat in illam societatem, intrat in correspondentem sibi formam, ita sicut a se in se illam, et sicut ab illa in illam in se, ac trahit vitam ejus ut suam, ac suam ut ejus; est unaquaevis societas sicut Commune, ac Angeli ibi sunt sicut partes similares, ex quibus Commune coexistit. Ex his nunc sequitur, quod qui in malis et inde falsis sunt, in se formaverint effigiem Inferni, et haec cruciatur in Coelo ex influxu et violentia activitatis oppositi in oppositum; amor enim infernalis est oppositus amori Coelesti, et inde jucunda duorum amorum illorum collidunt inter se sicut hostes, et necant se cum congrediuntur.
Footnotes: