Heaven and its Wonders and Hell Part 35

554. From an inspection of these monstrous forms of spirits in the h.e.l.ls (which, as I have said, are all forms of contempt of others and of menaces against those who do not pay them honor and respect, also forms of hatred and revenge against those who do not favor them), it became evident that in general they were all forms of the love of self and the love of the world; and that the evils of which these are the specific forms have their origin in these two loves. Moreover, I have been told from heaven, and it has been proved to me by much experience, that these two loves, the love of self and the love of the world, rule in the h.e.l.ls and const.i.tute the h.e.l.ls as love to the Lord and love towards the neighbor rule in the heavens and const.i.tute the heavens; also that the two loves that are the loves of h.e.l.l and the two loves that are the loves of heaven are diametrically opposite to each other.

555. At first I wondered how it is that love of self and love of the world could be so diabolical, and how those who are in these loves could be such monsters in appearance; for in the world not much thought is given to love of self, but only to that elated state of mind in external matters which is called haughtiness, and that alone, being so apparent to the sight, is regarded as love of self.

Furthermore, love of self, when it is not so displayed, is believed in the world to be the very fire of life by which man is stimulated to seek employment and to perform uses, and if he found no honor or glory in these his mind would grow torpid. It is asked, Who has ever done any worthy, useful, and distinguished deed except for the sake of being praised and honored by others, or regarded with esteem and honor by others? And can this be from any other source than the fire of love for glory and honor, consequently for self. For this reason, it is unknown in the world that love of self, regarded in itself, is the love that rules in h.e.l.l and const.i.tutes h.e.l.l in man. This being so I will first describe what the love of self is, and then will show that all evils and their falsities spring from that love as their fountain.

556. The love of self is wishing well to oneself alone, and to others only for the sake of self, even to the church, one's country, or any human society. It consists also in doing good to all these solely for the sake of one's own reputation, honor, and glory; and unless these are seen in the uses he performs in behalf of others he says in his heart, How does it concern me? Why should I do this? What shall I get from it? and therefore he does not do it. Evidently, then, he who is in the love of self does not love the church or his country or society, nor any use, but himself alone. His delight is solely the delight of the love of self; and as the delight that comes forth from his love is what const.i.tutes the life of man, his life is a life of self; and a life of self is a life from what is man's own, and what is man's own, regarded in itself, is nothing but evil. He who loves himself loves also those who belong to him, that is, in particular, his children and grandchildren, and in general, all who are at one with him, whom he calls his. To love these is to love himself, for he regards them as it were in himself, and himself in them. Among those whom he calls his are also all who commend, honor, and pay their court to him.

557. What love of self is can be seen by comparing it with heavenly love. Heavenly love consists in loving uses for the sake of uses, or goods for the sake of goods, which are done by man in behalf of the church, his country, human society, and a fellow-citizen; for this is loving G.o.d and loving the neighbor, since all uses and all goods are from G.o.d, and are the neighbor who is to be loved. But he who loves these for the sake of himself loves them merely as servants, because they are serviceable to him; consequently it is the will of one who is in self-love that the church, his country, human societies, and his fellow citizens, should serve him, and not he them, for he places himself above them and places them beneath himself. Therefore so far as any one is in love of self he separates himself from heaven, because he separates himself from heavenly love.

558. [a.] Furthermore, so far as any one is in heavenly love, which consists in loving uses and goods and being moved by delight of heart when doing them for the sake of the church, country, human society, and ones fellow-citizens, he is so far led by the Lord, because that love is the love in which the Lord is, and which is from Him. But so far as any one is in the love of self, which consists in performing uses and goods for the sake of himself, so far he is led by himself; and so far as any one is led by himself he is not led by the Lord.

And from this it also follows that so far as any one loves himself he separates himself from the Divine, thus also from heaven. To be led by one's self is to be led by what is one's own; and what is man's own is nothing but evil; for man's inherited evil consists in loving self more than G.o.d, and the world more than heaven.{1} Whenever man looks to himself in the good that he does he is let into what is his own, that is, into his inherited evils for he then looks from good to himself and from himself to good, and therefore he presents an image of himself in his good, and not an image of the Divine. That this is so has also been proved to me by experience. There are evil spirits whose dwelling places are in the middle quarter between the north and the west, beneath the heavens, who are skilled in the art of leading well-disposed spirits into their nature [proprium] and thus into evils of various kinds. This they do by leading them into thoughts about themselves, either openly by praises and honors, or secretly by directing their affections to themselves; and so far as this is done they turn the faces of the well-disposed spirits away from heaven, and to the same extent they obscure their understanding and call forth evils from what is their own.

{Footnote 1} Man's own, which he derives by inheritance from his parents, is nothing but dense evil (n. 210, 215, 731, 876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731). Man's own is loving self more than G.o.d, and the world more than heaven, and making nothing of one's neighbor in comparison with oneself, except for the sake of self, that is one's own self; thus it consists in love of self and of the world (n. 694, 731, 4317, 5660). All evils flow from the love of self and the love of the world when these predominate (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7489, 8318, 9335, 9348, 10038, 10742). These evils are contempt of others, enmity, hatred, revenge, cruelty, deceit (n. 6667, 7370, 7374, 9348, 10038, 10742). From these evils all falsity flows (n. 1047, 10283, 10284, 10286).

558. [b.] That the love of self is the opposite of love to the neighbor can be seen from the origin and essence of both. The love of the neighbor of one who is in the love of self begins with oneself, for he claims that everyone is neighbor to himself; and it goes forth from him as its center to all who make one with him, diminishing in accordance with the degree of their conjunction with him by love. All outside of this circle are regarded as of no account; and those who are opposed to those in the circle and to their evils are accounted as enemies, whatever their character may be, however wise, upright, honest, or just. But spiritual love to the neighbor begins with the Lord, and goes forth from Him as its center to all who are conjoined to Him by love and faith, going forth in accordance with the quality of their love and faith.{1} Evidently, then, the love of the neighbor that has its beginning in man is the opposite of the love to the neighbor that has its beginning in the Lord; and the former proceeds from evil because it proceeds from what is man's own, while the latter proceeds from good because it proceeds from the Lord, who is good itself. Evidently, also, the love of the neighbor that proceeds from man and from what is his own is corporeal, while the love to the neighbor that proceeds from the Lord is heavenly. In a word, in the man in whom love of self prevails that love const.i.tutes the head, and heavenly love const.i.tutes the feet. On that love he stands; and if it does not serve him he tramples it under foot. This is the cause of the appearance that those who are cast down into h.e.l.l fall with the head downward towards h.e.l.l, and with the feet upwards towards heaven (see above, n. 548).

{Footnote 1} Those who do not know what it is to love the neighbor imagine every man to be a neighbor, and that good is to be done to everyone who is in need of help (n. 6704). They also believe that everyone is neighbor to himself, and thus that love to the neighbor begins with self (n. 6933). Those who love themselves above all things, that is, with whom self-love prevails, also make love to the neighbor to begin with themselves (n. 6710). In what manner everyone is neighbor to himself, explained (n. 6933-6938). But those who are Christians and who love G.o.d above all things make love to the neighbor to begin with the Lord, because He is to be loved above all things (n. 6706, 6711, 6819, 6824). The distinctions of neighbor are as many as the distinctions of good from the Lord, and there should be distinction in doing good to everyone in accordance with the quality of his state, and this is a matter of Christian prudence (n. 6707, 6709, 6711, 6818). These distinctions are innumerable, and for this reason the ancients, who knew what is meant by the neighbor, reduced the exercises of charity into cla.s.ses, which they denoted by suitable names, and from this knew in what respect everyone was a neighbor, and in what manner good was to be done to everyone with prudence (n. 2417, 6628, 6705, 7259-7262). The doctrine in the ancient churches was the doctrine of charity towards the neighbor, and from this they had wisdom (n. 2417, 2385, 3419, 3420, 4844, 6628).

559. Again, love of self is such that so far as the reins are given it, that is, so far as external bonds are removed, which are fears of the law and its penalties, and of the loss of reputation, honor, gain, employment, and life, so far it rushes on until it finally longs to rule not only over the entire world but also over the entire heaven, and over the Divine Himself, knowing no limit or end. This propensity lurks hidden in everyone who is in love of self, although it is not manifest to the world, where it is held in check by such bonds as have been mentioned. Everyone can see examples of this in potentates and kings who are subject to no such restraints and bonds, but rush on and subjugate provinces and kingdoms so far as they are successful, and aspire to power and glory without limit; and still more strikingly in the Babylon of this day, which has extended its dominion into heaven, and has transferred to itself all the Divine power of the Lord, and continually l.u.s.ts for more. That such men, when they have entered after death the other life, are directly opposed to the Divine and to heaven, and are on the side of h.e.l.l, can be seen in the little work on The Last Judgment and the Destruction of Babylon.

560. Picture to yourself a society of such persons, all of whom love themselves alone and love others only so far as they make one with themselves, and you will see that their love is precisely like the love of thieves for each other, who embrace and call one another friends so long as they are acting together; but when they cease to act together and discard their subordination to one another, they rise up against and murder one another. When the interiors or the minds of such are explored they will be seen to be full of bitter hatred one against another, and at heart will laugh at all justice and honesty, and likewise at the Divine, which they reject as of no account. This is still more evident in the societies of such in the h.e.l.ls treated of below.

561. The interiors pertaining to the thoughts and affections of those who love themselves above all things are turned towards themselves and the world, and thus are turned away from the Lord and from heaven; and consequently they are obsessed with evils of every kind, and the Divine cannot flow in; for if it does flow in it is instantly submerged in thoughts of self, and is defiled, and is also mingled with the evils that flow from what is their own. This is why all such in the other life look backwards away from the Lord, and towards the densely dark body that is there in the place of the sun of the world, and is diametrically opposite to the sun of heaven, which is the Lord (see above, n. 123). "Thick darkness" signifies evil, and the "sun of the world" the love of self.{1}

{Footnote 1} "The sun of the world" signifies the love of self (n. 2441). In this sense "to worship the sun" signifies to worship those things that are antagonistic to heavenly love and to the Lord (n. 2441, 10584). "The sun's growing hot" means an increasing l.u.s.t of evil (n. 8487).

562. The evils of those who are in the love of self are, in general, contempt of others, envy, enmity against all who do not favor them, and consequent hostility, hatred of various kinds, revenge, cunning, deceit, unmercifulness, and cruelty; and in respect to religious matters there is not merely a contempt for the Divine and for Divine things, which are the truths and goods of the church, but also hostility to them. When man becomes a spirit this hostility is turned into hatred; and then he not only cannot endure to hear these truths and goods mentioned, he even burns with hatred against all who acknowledge and worship the Divine. I once talked with a certain spirit who in the world had been a man in authority, and had loved self to an unusual degree; and when he simply heard some one mention the Divine, and especially when he heard him mention the Lord, he was so excited by hatred arising from anger as to burn with the desire to kill; and when the reins of his love were loosened he wished to be the devil himself, that from his love of self he might continually infest heaven. This is the desire also of some of the Papist religion when they perceive in the other life that the Lord has all power and they have none.

563. Certain spirits were seen by me in the western quarter towards the south, who said that they had been in positions of great dignity in the world, and that they deserved to be more highly esteemed than others and to rule over others. Their interior character was explored by angels, and it was found that in their offices in the world they had not looked to uses but to themselves, and thus that they had set themselves before uses. But as they were very eager and importunate to be set over others they were allowed to a.s.sociate with those who were consulting about matters of great importance; but it was perceived that they were unable to give any thought to the business under discussion, or to see matters as they are in themselves, or to speak with reference to the use of the thing, but were able to speak only with reference to self, and that they wished to act from what is pleasing on the ground of favor. They were therefore dismissed from that duty, and left to seek employment for themselves elsewhere.

Therefore they went further into the western quarter, where they were received here and there, but everywhere were told that they thought only of themselves, and of no business except with reference to self, and for this reason were stupid and like merely sensual corporeal spirits. On this account wheresoever they went they were sent away.

Some time afterwards they were seen reduced to a dest.i.tute state and asking alms. Thus it was made clear that those who are in the love of self, however from the fire of that love they may seem to speak in the world wisely, speak merely from the memory, and not from any rational light. Therefore in the other life, when they are no longer permitted to bring forth the things of the natural memory, they are more stupid than others, and for the reason that they are separated from the Divine.

564. There are two kinds of dominion, one of love towards the neighbor and the other of love of self. These two dominions in their essence are direct opposites. One who rules from love towards the neighbor wills good to all, and loves nothing so much as uses, that is, serving others; which is willing good to others and performing uses, either to the church, or to the country, or to society, or to a fellow citizen. This is his love and the delight of his heart.

Moreover, so far as he is exalted to dignities above others he rejoices, not for the sake of the dignities but for the sake of the uses he is then able to perform in greater abundance and of a higher order. Such dominion exists in the heavens. [2] But one who rules from the love of self wills good to no one except himself; the uses he performs are for the sake of his own honor and glory, which to him are the only uses; his end in serving others is that he may himself be served, honored, and permitted to rule; he seeks dignities not for the sake of the good offices he may render to his country and the church, but that he may gain eminence and glory and thereby the delight of his heart. [3] Moreover this love of dominion continues with everyone after his life in the world. Those that have ruled from love towards the neighbor are entrusted with authority in the heavens; but then it is not they who rule, but the uses which they love; and when uses rule the Lord rules. But those who have ruled while in the world are in h.e.l.l, and are there vile slaves. I have seen those who had power in the world, but who exercised dominion from love of self, cast out among the most vile, and some among those who are in excrement.i.tious places.

565. But in respect to the love of the world: it is a love opposed to heavenly love in a less degree than love of self, because the evils hidden within it are lesser evils. The love of the world consists in one's desiring to secure to himself, by any kind of artifice, the wealth of others, and in setting his heart upon riches, and permitting the world to draw him and lead him away from spiritual love, which is love towards the neighbor, and thus from heaven and from the Divine. But this love is manifold. There is a love of wealth for the sake of being exalted to honors, when these alone are loved.

There is a love of honors and dignities with a view to the increase of wealth. There is a love of wealth for the sake of various uses that give delight in the world. There is a love of wealth merely for the sake of wealth, which is a miserly love; and so on. The end for the sake of which wealth is sought is called its use; and it is the end or use that gives to love its quality; for the love is such as is the end in view, and all other things merely serve it as means.

566. LVIV. WHAT h.e.l.l FIRE IS AND WHAT THE GNASHING OF TEETH IS.

What eternal fire is, and what the gnashing of teeth is, which are mentioned in the Word in reference to those who are in h.e.l.l, scarcely any one as yet has known, because the contents of the Word have been thought about only in a material way, and nothing has been known about its spiritual sense. So fire has been understood by some to mean material fire, by others to mean torment in general, by others remorse of conscience, and others have held that it is mentioned merely to excite terror in the wicked. Likewise some have supposed the gnashing of teeth to mean actual gnashing, and some only a horror, such as is excited when such a collision of teeth is heard.

But any one who is acquainted with the spiritual meaning of the Word may know what eternal fire is, and what the gnashing of teeth is; for every expression and every meaning of the expressions in the Word contains a spiritual meaning, since the Word in its bosom is spiritual; and what is spiritual can be set before man only in natural forms of expression, because man is in the natural world and thinks from the things of that world. Therefore it shall now be told what is meant by "eternal fire" and "the gnashing of teeth" into which the spirits of evil men enter after death, or which their spirits, then in the spiritual world, endure.

567. There are two origins of heat, one the sun of heaven which is the Lord, and the other the sun of the world. The heat that is from the sun of heaven, that is, the Lord, is spiritual heat; and this in its essence is love (see above, n. 126-140); but the heat from the sun of the world is natural heat, and this in its essence is not love, but serves spiritual heat or love as a receptacle. Evidently love in its essence is heat, since it is love, in accord with its degree and quality, that gives heat to the mind, and thence to the body; and this man experiences as well in the winter as in the summer. The heating of the blood is from the same source. That the natural heat that springs from the sun of the world serves spiritual heat as a receptacle is evident from the heat of the body, which is excited by the heat of its spirit, and is a kind of subst.i.tute for that heat in the body. It is especially evident from the spring and summer heat in animals of every kind which then annually renew their loves. [2] It is not the natural heat that produces this effect, but it disposes their bodies to receive the heat that flows into them from the spiritual world; for the spiritual world flows into the natural as cause into effect. Whoever believes that natural heat produces these loves is much deceived, for influx is from the spiritual world into the natural world, and not from the natural world into the spiritual; and as all love belongs to the life itself it is spiritual. [3] Again, he who believes that any thing comes forth in the natural world without influx from the spiritual world is deceived, for what is natural comes forth and continues to exist only from what is spiritual. Furthermore, the subjects of the vegetable kingdom derive their germinations from influx out of the spiritual world. The natural heat of spring time and summer merely disposes the seeds into their natural forms by expanding and opening them so that influx from the spiritual world can there act as a cause. These things are mentioned to make clear that there are two kinds of heat, spiritual heat and natural heat; and that spiritual heat is from the sun of heaven and natural heat from the sun of the world, and that influx and consequent cooperation produce the effects that appear before the eyes in the world.{1}

{Footnote 1} There is an influx from the spiritual world into the natural world (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626). There is also an influx into the lives of animals (n. 5850). And into the subjects of the vegetable kingdom (n. 3648). This influx is a continual endeavor to act in accordance with the Divine order (n. 6211 at the end).

568. Spiritual heat in man is the heat of his life, because, as was said above, it is in its essence love. This heat is what is meant in the Word by "fire," love to the Lord and love towards the neighbor by "heavenly fire," and love of self and love of the world by "infernal fire."

569. Infernal fire or love springs from a like origin as heavenly fire or love, namely, the sun of heaven, or the Lord; but it is made infernal by those who receive it. For all influx from the spiritual world varies in accordance with reception, that is, in accordance with the forms into which it flows, just as it is with the heat and light from the sun of the world. The heat from that sun flowing into shrubberies and beds of flowers produces vegetation, and draws forth grateful and sweet odors; but the same heat flowing into excrement.i.tious and decaying substances produces putrefactions, and draws forth rank and disgusting stenches. In like manner the light from the same sun produces in one subject beautiful and pleasing colors, in another unbeautiful and disagreeable colors. The same is true of the heat and light from the sun of heaven, which is love.

When the heat, or love, from that sun flows into good, as it does in good men and angels, it makes their good fruitful; but when it flows into the evil it produces a contrary effect, for their evils either suffocate it or pervert it. In like manner when the light of heaven flows into the truths of good it imparts intelligence and wisdom; but when it flows into the falsities of evil it is turned into insanities and phantasies of various kinds. Thus in every instance the result is in accordance with reception.

570. As infernal fire is the love of self and of the world it is also every l.u.s.t of these loves, since l.u.s.t is love in its continuity, for what a man loves he continually l.u.s.ts after. Infernal fire is also delight, since what a man loves and l.u.s.ts after he perceives, when he obtains it, to be delightful. Man's delight of heart is from no other source. Infernal fire, therefore, is the l.u.s.t and delight that spring from these two loves as their origins. The evils flowing from these loves are contempt of others, enmity, and hostility against those who do not favor them, envy, hatred, and revenge, and from these fierceness and cruelty; and in respect to the Divine they are denial and consequent contempt, derision, and detraction of the holy things of the church; and after death, when man becomes a spirit, these evils are changed to anger and hatred against these holy things (see above, n. 562). And as these evils breathe forth continually the destruction and murder of those whom they account as enemies, and against whom they burn with hatred and revenge, so it is the delight of their life to will to destroy and kill, and so far as they are unable to do this, to will to do mischief, to injure, and to exercise cruelty. [2] Such is the meaning of "fire" in the Word, where the evil and the h.e.l.ls are treated of, some pa.s.sages from which I will here quote in the way of proof:

Everyone is a hypocrite and an evil doer, and every mouth speaketh folly. For wickedness burneth as the fire; it devoureth the briers and thorns, and kindleth in the thickets of the forests, and they roll upward in the rising of smoke; and the people is become like food for fire; no man spareth his brother (Isa. 9:17-19).

I will show wonders in the heavens, and in the earth blood and fire, and pillars of smoke; the sun shall be turned into darkness (Joel 2:30, 31).

The land shall become burning pitch; it shall not be quenched night nor day; the smoke thereof shall go up forever (Isa. 34:9, 10).

Behold the day cometh burning as a furnace, and all the proud and every worker of wickedness shall be stubble; and the day that cometh shall set them on fire (Mal. 4:1).

Babylon is become a habitation of demons. They cried out as they saw the smoke of her burning. Her smoke goeth up unto the ages of the ages (Apoc. 18:2, 18; 19:3).

He opened the pit of the abyss, and there went up a smoke out of the pit as the smoke of a great furnace; and the sun was darkened, and the air, by the smoke of the pit (Apoc. 9:2).

Out of the mouth of the horses went forth fire and smoke and brimstone; by these was the third part of men killed, by the fire and by the smoke and by the brimstone (Apoc.

4:17, 18).

If any one adores the beast he shall drink of the wine of the wrath of G.o.d mixed with unmixed wine in the cup of His anger, and shall be tormented with fire and brimstone (Apoc. 16:9, 10).

The fourth angel poured out his bowl upon the sun; and it was given unto it to scorch men with fire; therefore men were scorched with great heat (Apoc. 16:8, 9).

They were cast into a lake burning with fire and brimstone (Apoc. 19:20; 20:14, 15; 21:8).

Every tree that bringeth not forth good fruit shall be hewn down and cast into the fire (Matt. 3:10; Luke 3:9).

The Son of man shall send His angels, and they shall gather out of His kingdom all things that cause stumbling and them that do iniquity, and shall cast them into a furnace of fire (Matt. 13:41, 42, 50).

The King shall say to them that are on the left hand, Depart from Me, ye cursed, into eternal fire, prepared for the devil and his angels (Matt. 25:41).

They shall be sent into everlasting fire, into the h.e.l.l of fire, where their worm shall not die, and the fire shall not be quenched (Matt. 18:8, 9; Mark 9:43-49).