Heaven and its Wonders and Hell Part 34

The way that leads to life is straitened not because it is difficult but because there are few who find it, as is said here. The stone seen at the corner where the broad and common way ended, and from which two ways were seen to lead in opposite directions, ill.u.s.trated what is signified by these words of the Lord:

Have ye not read what is written? The stone which the builders rejected was made the head of the corner.

Whosoever shall fall upon that stone shall be broken (Luke. 20:17, 18).

"Stone" signifies Divine truth, and "the stone of Israel" the Lord in respect to His Divine Human; the "builders" mean those who are of the church; "the head of the corner" is where the two ways are; "to fall"

and "to be broken" is to deny and perish.{1}

{Footnote 1} "Stone" signifies truth (n. 114, 643, 1298, 3720, 6426, 8609, 10376). For this reason the law was inscribed on tables of stone (n. 10376). "The stone of Israel" means the Lord in respect to the Divine truth and His Divine Human (n.

6426).

535. I have been permitted to talk with some in the other life who had withdrawn from worldly affairs that they might live in a pious and holy manner, also with some who had afflicted themselves in various ways, believing that they were thereby renouncing the world and subduing the l.u.s.ts of the flesh. But as most of these have thus acquired a sorrowful life and had withdrawn from the life of charity, which life can be lived only in the midst of the world, they are incapable of being affiliated with angels, because the life of angels is a life of joy resulting from a state of blessedness, and consists in performing good deeds, which are works of charity. Moreover, those who have lived a life withdrawn from worldly employments are inflamed with the idea of their own merit, and are continually desiring heaven on that account, and thinking of heavenly joy as a reward, utterly ignorant of what heavenly joy is. When such are admitted into the company of angels and into their joy, which discards merit and consists in active labors and practical services, and in a blessedness resulting from the good thereby accomplished, they are astonished like one who has found out something quite foreign to his belief; and since they are not receptive of that joy they go away and ally themselves with spirits of their own kind that have lived in the world a life like their own. [2] But those who have lived an outwardly holy life, constantly attending church and praying and afflicting their souls, and at the same time have thought constantly of themselves that they would be esteemed and honored for all this above others, and finally after death would be accounted saints-- such in the other life are not in heaven because they have done all this for the sake of themselves. And as they have defiled Divine truths by the self-love in which they have immersed them, some of them are so insane as to think themselves G.o.ds; and are consequently in h.e.l.l among those like themselves. Some are cunning and deceitful, and are in the h.e.l.ls of the deceitful. These are such as by means of cunning arts and devices have maintained such pious conduct as induced the common people to believe that they possessed a Divine sanct.i.ty. [3] Of this character are many of the Roman Catholic saints. I have been permitted to talk with some of them, and their life was then plainly disclosed, such as it had been in the world and as it was afterwards. All this has been said to make known that the life that leads to heaven is not a life withdrawn from the world, but a life in the world; and that a life of piety separated from a life of charity, which is possible only in the world, does not lead to heaven; but a life of charity does; and a life of charity consists in acting honestly and justly in every employment, in every business, and in every work, from an interior, that is, from a heavenly, motive; and this motive is in that life whenever man acts honestly and justly because doing so is in accord with the Divine laws. Such a life is not difficult. But a life of piety separate from a life of charity is difficult; and as much as such a life is believed to lead towards heaven so much it leads away from heaven.{1}

{Footnote 1} A life of piety separated from a life of charity is of no avail, but united with charity it is profitable for all things (n. 8252, 8253). Charity to the neighbor consists in doing what is good, just, and right in every work and in every employment (n. 8120-8122). Charity to the neighbor takes in all things and each thing that a man thinks, wills, and does (n.

8124). A life of charity is a life in accordance with the Lord's commandments (n. 3249). Living in accordance with the Lord's commandments is loving the Lord (n. 10143, 10153, 10310, 10578, 10645). Genuine charity claims no merit, because it is from interior affection and consequent delight (n. 2371, 2380, 2400, 3816, 3887, 6388-6393). Man continues to be after death such as was his life of charity in the world (n. 8256).

Heavenly blessedness flows in from the Lord into a life of charity (n. 2363). Mere thinking admits no one into heaven; it must be accompanied by willing and doing good (n. 2401, 3459).

Unless doing good is joined with willing good and thinking good there is no salvation nor any conjunction of the internal man with the external (n. 3987).

536. LVI. THE LORD RULES THE h.e.l.lS.

Above, in treating of heaven it has been everywhere shown (especially in n. 2-6) that the G.o.d of heaven is the Lord, thus that the whole government of the heavens is the Lord's government. And as the relation of heaven to h.e.l.l and of h.e.l.l to heaven is like the relation between two opposites which mutually act contrary to each other, and from the action and re-action of which an equilibrium results, which gives permanence to all things of their action and reaction, so in order that all things and each thing may be kept in equilibrium it is necessary that He who rules the one should rule the other; for unless the same Lord restrained the uprisings from the h.e.l.ls and checked insanities there the equilibrium would perish and everything with it.

537. But something about that equilibrium shall first be told. It is acknowledged that when two things mutually act against each other, and as much as one reacts and resists the other acts and impels, since there is equal power on either side, neither has any effect, and both can then be acted upon freely by a third. For when the force of the two is neutralized by equal opposition the force of a third has full effect, and acts as easily as if there were no opposition.

[2] Such is the equilibrium between heaven and h.e.l.l. Yet it is not an equilibrium like that between two bodily combatants whose strength is equal; but it is a spiritual equilibrium, that is, an equilibrium of falsity against truth and of evil against good. From h.e.l.l falsity from evil continually exhales, and from heaven truth from good. It is this spiritual equilibrium that causes man to think and will in freedom; for whatever a man thinks and wills has reference either to evil and falsity therefrom or to good and truth therefrom. [3]

Therefore when he is in that equilibrium he is in freedom either to admit or accept evil and its falsity from h.e.l.l or to admit or accept good and its truth from heaven. Every man is held in this equilibrium by the Lord, because the Lord rules both heaven and h.e.l.l. But why man is held in this freedom by such an equilibrium, and why evil and falsity are not taken away from him and good and truth implanted in him by Divine power will be told hereafter in its own chapter.

538. A perception of the sphere of falsity from evil that flows forth from h.e.l.l has often been granted me. It was like a perpetual effort to destroy all that is good and true, combined with anger and a kind of fury at not being able to do so, especially an effort to annihilate and destroy the Divine of the Lord, and this because all good and truth are from Him. But out of heaven a sphere of truth from good was perceived, whereby the fury of the effort ascending from h.e.l.l was restrained. The result of this was an equilibrium. This sphere from heaven was perceived to come from the Lord alone, although it appeared to come from the angels in heaven. It is from the Lord alone, and not from the angels, because every angel in heaven acknowledges that nothing of good and of truth is from himself, but all is from the Lord.

539. In the spiritual world truth from good is the source of all power, and falsity from evil has no power whatever. This is because the Divine Itself in heaven is Divine good and Divine truth, and all power belongs to the Divine. Falsity from evil is powerless because truth from good is the source of all power, and in falsity from evil there is nothing of truth from good. Consequently in heaven there is all power, and none in h.e.l.l; for everyone in heaven is in truths from good, and everyone in h.e.l.l is in falsities from evil. For no one is admitted into heaven until he is in truths from good, neither is any one cast down into h.e.l.l until he is in falsities from evil, (That this is so can be seen in the chapters treating of the first, second, and third states of man after death, n. 491-520; and that all power belongs to truth from good can be seen in the chapter on the power of angels in heaven, n. 228-233.)

540. Such, then, is the equilibrium between heaven and h.e.l.l. Those who are in the world of spirits are in that equilibrium, for the world of spirits is midway between heaven and h.e.l.l. From the same source all men in the world are kept in a like equilibrium, since men in the world are ruled by the Lord by means of spirits in the world of spirits, as will be shown hereafter in its own chapter. No such equilibrium would be possible unless the Lord ruled both heaven and h.e.l.l and regulated both sides. Otherwise falsities from evil would preponderate, and would affect the simple good who are in the outmosts regions of heaven, and who can be more easily perverted than the angels themselves; and thereby equilibrium would perish, and with it freedom in men.

541. h.e.l.l, like heaven, is divided into societies, and into as many societies as there are in heaven; for every society in heaven has a society opposite to it in h.e.l.l, and this for the sake of equilibrium.

But evils and falsities therefrom are what distinguish the societies in h.e.l.l, as goods and truths therefrom are what distinguish the societies in heaven. That for every good there is an opposite evil, and for every truth an opposite falsity may be known from this, that nothing can exist without relation to its opposite, and what anything is in kind and degree can be known from its opposite, and from this all perception and sensation is derived. For this reason the Lord continually provides that every society in heaven shall have an opposite in some society of h.e.l.l, and that there shall be an equilibrium between the two.

542. As h.e.l.l is divided into the same number of societies as heaven, there are as many h.e.l.ls as there are societies of heaven; for as each society of heaven is a heaven in smaller form (see above, n. 51-58), so each society in h.e.l.l is a h.e.l.l in smaller form. As in general there are three heavens, so in general there are three h.e.l.ls, a lowest, which is opposite to the inmost or third heaven, a middle, which is opposite to the middle or second heaven, and a higher, which is opposite to the outmost or first heaven.

543. How the h.e.l.ls are ruled by the Lord shall be briefly explained.

In general the h.e.l.ls are ruled by a general outflow from the heavens of Divine good and Divine truth whereby the general endeavor flowing forth from the h.e.l.ls is checked and restrained; also by a particular outflow from each heaven and from each society of heaven. The h.e.l.ls are ruled in particular by means of the angels, to whom it is granted to look into the h.e.l.ls and to restrain insanities and disturbances there; and sometimes angels are sent to them who moderate these insanities and disturbances by their presence. But in general all in the h.e.l.ls are ruled by means of their fears. Some are ruled by fears implanted in the world and still inherent in them; but as these fears are not sufficient, and gradually subside, they are ruled by fears of punishments; and it is especially by these that they are deterred from doing evil. The punishments in h.e.l.l are manifold, lighter or more severe in accordance with the evils. For the most part the more wicked, who excel in cunning and in artifices, and who are able to hold the rest in subjection and servitude by means of punishments and consequent terror, are set over them; but these governors dare not pa.s.s beyond the limits prescribed to them. It must be understood that the sole means of restraining the violence and fury of those who are in the h.e.l.ls is the fear of punishment. There is no other way.

544. It has been believed heretofore in the world that there is one devil that presides over the h.e.l.ls; that he was created an angel of light; but having become rebellious he was cast down with his crew into h.e.l.l. This belief has prevailed because the Devil and Satan, and also Lucifer, are mentioned by name in the Word, and the Word in those places has been understood according to the sense of the letter. But by "the devil" and "Satan" there h.e.l.l is meant, "devil"

meaning the h.e.l.l that is behind, where the worst dwell, who are called evil genii; and "Satan" the h.e.l.l that is in front, where the less wicked dwell, who are called evil spirits; and "Lucifer" those that belong to Babel, or Babylon, who would extend their dominion even into heaven. That there is no one devil to whom the h.e.l.ls are subject is evident also from this, that all who are in the h.e.l.ls, like all who are in the heavens, are from the human race (see n.

311-317); and that those who have gone there from the beginning of creation to this time amount to myriads of myriads, and everyone of them is a devil in accord with his opposition to the Divine while he lived in the world (see above, n. 311, 312).

545. LVII. THE LORD CASTS NO ONE INTO h.e.l.l; THE SPIRIT CASTS HIMSELF DOWN.

An opinion has prevailed with some that G.o.d turns away His face from man, casts man away from Himself, and casts him into h.e.l.l, and is angry with him on account of his evil; and some believe also that G.o.d punishes man and does evil to him. In this opinion they establish themselves by the sense of the letter of the Word, where such things are declared, not knowing that the spiritual sense of the Word, by which the sense of the letter is made clear, is wholly different; and consequently that the genuine doctrine of the church, which is from the spiritual sense of the Word, teaches otherwise, namely, that G.o.d never turns away His face from man, and never casts man away from Himself, that He casts no one into h.e.l.l and is angry with no one.{1} Everyone, moreover, whose mind is enlightened perceives this to be true when he reads the Word, from the simple truth that G.o.d is good itself, love itself, and mercy itself; and that good itself cannot do evil to any one, and love itself and mercy itself can not cast man away from itself, because this is contrary to the very essence of mercy and love, thus contrary to the Divine Itself. Therefore those who think from an enlightened mind clearly perceive, when they read the Word, that G.o.d never turns Himself away from man; and as He never turns Himself away from him He deals with him from goodness, love, and mercy, that is, wills good to him, loves him, and is merciful to him. And from this they see that the sense of the letter of the Word, in which such things are declared, has stored up within itself a spiritual sense, and that these expressions that are used in the sense of the letter in accommodation to man's apprehension and according to his first and general ideas are to be explained in accordance with the spiritual sense.

{Footnote 1} In the Word anger and wrath are attributed to the Lord, but they are in man, and it is so expressed because such is the appearance to man when he is punished and d.a.m.ned (n.

798, 5798, 6997, 8284, 8483, 8875, 9306, 10431). Evil also is attributed to the Lord, although nothing but good is from Him (n. 2447, 6071, 6991, 6997, 7533, 7632, 7679, 7926, 8227, 8228, 8632, 9306). Why it is so expressed in the Word (n. 6071, 6991, 6997, 7632, 7643, 7679, 7710, 7926, 8282, 9010, 9128). The Lord is pure mercy and clemency (n. 6997, 8875).

546. Those who are enlightened see further that good and evil are two opposites, and are therefore opposed as heaven and h.e.l.l are, and that all good is from heaven and all evil from h.e.l.l; and as it is the Divine of the Lord that makes heaven (n. 7-12), nothing but good flows into man from the Lord, and nothing but evil from h.e.l.l; thus the Lord is continually withdrawing man from evil and leading him to good, while h.e.l.l is continually leading man into evil. Unless man were between these two, he could have no thought nor any will, still less any freedom or any choice; for all these man has by virtue of the equilibrium between good and evil; consequently if the Lord should turn Himself away, leaving man to evil alone, man would cease to be man. All this shows that the Lord flows into every man with good, into the evil man as well as the good; but with the difference that the Lord is continually withdrawing the evil man from evil and is continually leading the good man to good; and this difference lies in the man himself, because he is the recipient.

547. From this it is clear that it is from h.e.l.l that man does evil, and from the Lord that he does good. But man believes that whatever he does he does from himself, and in consequence of this the evil that he does sticks to him as his own; and for this reason man is the cause of his own evil, and in no way the Lord. Evil in man is h.e.l.l in him, for it is the same thing whether you say evil or h.e.l.l. And since man is the cause of his own evil he is led into h.e.l.l, not by the Lord but by himself. For so far is the Lord from leading man into h.e.l.l that it is He who delivers man from h.e.l.l, and this He does so far as man does not will and love to be in his own evil. All of man's will and love continues with him after death (n. 470-484). He who wills and loves evil in the world wills and loves the same evil in the other life, but he no longer suffers himself to be withdrawn from it.

If, therefore, a man is in evil he is tied to h.e.l.l, and in respect to his spirit is actually there, and after death desires nothing so much as to be where his evil is; consequently it is man who casts himself into h.e.l.l after death, and not the Lord.

548. How this comes about shall also be explained. When man enters the other life he is received first by angels, who perform for him all good offices, and talk with him about the Lord, heaven, and the angelic life, and instruct him in things that are true and good. But if the man, now a spirit, be one who knew about these things in the world, but in heart denied or despised them, after some conversation he desires and seeks to get away from these angels. As soon as the angels perceive this they leave him. After some interaction with others he at length unites himself with those who are in evil like his own (see above, n. 445-452). When this takes place he turns himself away from the Lord and turns his face towards the h.e.l.l to which he had been joined in the world, in which those abide who are in a like love of evil. All this makes clear that the Lord draws every spirit to Himself by means of angels and by means of influx from heaven; but those spirits that are in evil completely resist, and as it were tear themselves away from the Lord, and are drawn by their own evil, thus by h.e.l.l, as if by a rope. And as they are so drawn, and by reason of their love of evil are eager to follow, it is evident that they themselves cast themselves into h.e.l.l by their own free choice. Men in the world because of their idea of h.e.l.l are unable to believe that this is so. In fact, in the other life before the eyes of those who are outside of h.e.l.l it does not so appear; but only so to those who cast themselves into h.e.l.l, for such enter of their own accord. Those who enter from a burning love of evil appear to be cast headlong, with the head downwards and the feet upwards. It is because of this appearance that they seem to be cast into h.e.l.l by Divine power. (But about this more will be said below, n. 574.) From all this it can be seen that the Lord casts no one into h.e.l.l, but everyone casts himself into h.e.l.l, both while he is living in the world and also after death when he comes among spirits.

549. The Lord from His Divine Essence, which is goodness, love, and mercy, is unable to deal in the same way with every man, because evils and their falsities prevent, and not only quench His Divine influx but even reject it. Evils and their falsities are like black clouds which interpose between the sun and the eye, and take away the sunshine and the serenity of its light; although the unceasing endeavor of the sun to dissipate the opposing clouds continues, for it is operating behind them; and in the meantime transmits something of obscure light into the eye of man by various roundabout ways. It is the same in the spiritual world. The sun there is the Lord and the Divine love (n. 116-140); and the light there is the Divine truth (n.

126-140); black clouds there are falsities from evil; the eye there is the understanding. So far as any one in that world is in falsities from evil he is encompa.s.sed by such a cloud, which is black and dense according to the degree of his evil. From this comparison it can be seen that the Lord is unceasingly present with everyone, but that He is received variously.

550. Evil spirits are severely punished in the world of spirits in order that by means of punishments they may be deterred from doing evil. This also appears to be from the Lord; and yet nothing of punishment there is from the Lord, but is from the evil itself; since evil is so joined with its own punishment that the two cannot be separated. For the infernal crew desire and love nothing so much as doing evil, especially inflicting punishments and torment upon others; and they maltreat and inflict punishments upon everyone who is not protected by the Lord. When, therefore, evil is done from an evil heart, because it thereby discards all protection from the Lord, infernal spirits rush upon the one who does the evil, and inflict punishment. This may be partly ill.u.s.trated by evils and their punishments in the world, where the two are also joined. For laws in the world prescribe a penalty for every evil; therefore he that rushes into evil rushes also into the penalty of evil. The only difference is that in the world the evil may be concealed; but in the other life it cannot be concealed. All this makes clear that the Lord does evil to no one; and that it is the same as it is in the world, where it is not the king nor the judge nor the law that is the cause of punishment to the guilty, because these are not the cause of the evil in the evil doer.

551. LVIII. ALL WHO ARE IN THE h.e.l.lS ARE IN EVILS AND IN FALSITIES THEREFROM DERIVED FROM THE LOVES OF SELF AND OF THE WORLD.

All who are in the h.e.l.ls are in evils and in falsities therefrom, and no one there is in evils and at the same time in truths. In the world evil men for the most part have some knowledge of spiritual truths, which are the truths of the church, having been taught them from childhood and later by preaching and by reading the Word; and afterwards they have talked about them. Some have even led others to believe that they are Christians at heart because of their knowing how to talk with pretended affection in harmony with the truth, also how to act uprightly as if from spiritual faith. But those of this cla.s.s whose interior thoughts have been hostile to these truths, and who have refrained from doing the evils that were in harmony with their thoughts only because of the civil laws, or with a view to reputation, honors, and gain, are all of them evil in heart, and are in truths and goods not in respect to their spirit but only in respect to their body; and consequently, when their externals are taken away from them in the other life, and their internals which pertain to their spirit are revealed, they are wholly in evils and falsities, and not at all in truths and goods; and it is thus made clear that truths and goods resided only in their memory merely as things known about, and that they brought them forth therefrom when talking, putting on a semblance of good seemingly from spiritual love and faith. When such are let into their internals and thus into their evils they are no longer able to speak what is true, but only what is false; since they speak from evils; for to speak what is true from evils is then impossible, since the spirit is nothing but his own evil, and from evil what is false goes forth. Every evil spirit is reduced to this state before he is cast into h.e.l.l (see above, n. 499-512). This is called being vastated in respect to truths and goods.{1} Vastation is simply being let into one's internals, that is, into what is the spirit's own, or into the spirit itself (see above, n. 425).

{Footnote 1} Before the evil are cast down into h.e.l.l they are devastated of truths and goods, and when these have been taken away they are of themselves carried into h.e.l.l (n. 6977, 7039, 7795, 8210, 8232, 9330). The Lord does not devastate them, but they devastate themselves (n. 7643, 7926). Every evil has in it what is false; therefore those who are in evil are also in falsity, although some do not know it (n. 7577, 8094). Those who are in evil must needs think what is false when they think from themselves (n. 7437). All who are in h.e.l.l speak falsities from h.e.l.l (n. 1695, 7351, 7352, 7357, 7392, 7689).

552. When man after death comes into this state he is no longer a man-spirit, as he was in his first state (of which above, n.

491-498), but is truly a spirit; for he is truly a spirit who has a face and body that correspond to his internals which pertain to his mind, that is, has an external form that is a type or effigy of his internals. A spirit is such after he has pa.s.sed through the first and second states spoken of above; consequently when he is looked upon his character is at once known, not only from his face and from his body, but also from his speech and movements; and as he is then in himself he can be nowhere else than where his like are. [2] For in the spiritual world there is a complete sharing of affections and their thoughts, and in consequence a spirit is conveyed to his like as if of himself, since it is done from his affection and its delight. In fact, he turns himself in that direction; for thus he inhales his own life or draws his breath freely, which he cannot do when he turns another way. It must be understood that this sharing with others in the spiritual world is effected in accordance with the turning of the face, and that each one has constantly before his face those who are in a love like his own, and this in every turning of the body (see above, n. 151) [3] In consequence of this all infernal spirits turn themselves away from the Lord toward the densely dark body and the dark body that are there in place of the sun and moon of this world, while all the angels of heaven turn themselves to the Lord as the sun of heaven and as the moon of heaven (see above, n. 123, 143, 144, 151). From all this it is clear that all who are in the h.e.l.ls are in evils and in falsities therefrom; also that they are turned to their own loves.

553. All spirits in the h.e.l.ls, when seen in any light of heaven, appear in the form of their evil; for everyone there is an image of his evil, since his interiors and his exteriors act as a one, the interiors making themselves visible in the exteriors, which are the face, body, speech and movements; thus the character of the spirit is known as soon as he is seen. In general evil spirits are forms of contempt of others and of menaces against those who do not pay them respect; they are forms of hatreds of various kinds, also of various kinds of revenge. Fierceness and cruelty from their interiors show through these forms. But when they are commended, venerated, and worshiped by others their faces are restrained and take on an expression of gladness from delight. [2] It is impossible to describe in a few words how all these forms appear, for no one is like another, although there is a general likeness among those who are in the same evil, and thus in the same infernal society, from which, as from a plane of derivation, the faces of all are seen to have a certain resemblance. In general their faces are hideous, and void of life like those of corpses; the faces of some are black, others fiery like torches, others disfigured with pimples, warts, and ulcers; some seem to have no face, but in its stead something hairy or bony; and with some only the teeth are seen; their bodies also are monstrous; and their speech is like the speech of anger or of hatred or of revenge; for what everyone speaks is from his falsity, while his tone is from his evil. In a word, they are all images of their own h.e.l.l.

[3] I have not been permitted to see what the form of h.e.l.l itself in general is; I have only been told that as the entire heaven in one complex reflects a single man (n. 59-67), so the entire h.e.l.l in one complex reflects a single devil, and might be exhibited in an image of a single devil (see above, n. 544). But the forms of particular h.e.l.ls or infernal societies I have often been permitted to see; for at their entrances, which are called the gates of h.e.l.l, a monster commonly appears that represents in a general way the form of those within. The fierce pa.s.sions of those who dwell there are represented at the same time in horrible and hideous ways that I forbear to describe. [4] But it must be understood that this is the way infernal spirits appear in the light of heaven, while among themselves they appear as men. This is of the Lord's mercy, that they may not appear as loathsome to one another as they appear before the angels. But this appearance is a fallacy, for as soon as any ray of light from heaven is let in, their human forms appear changed into monstrous forms, such as they are in themselves (as has been described above).

For in the light of heaven everything appears as it is in itself. For this reason they shun the light of heaven and cast themselves down into their own light, which is like that from lighted coals, and in some cases like that from burning sulphur; but this light also is turned into mere thick darkness when any light from heaven flows in upon it. This is why the h.e.l.ls are said to be in thick darkness and in darkness; and why "thick darkness" and "darkness" signify falsities derived from evil, such as are in h.e.l.l.