Emanuel Swedenborg.

Heaven and its wonders and hell, from things heard and seen online

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General Library








Heaven and its Wonders
and Hell












hi this editioyi, the heavy-faced figures ([2.], [3.1, etc?)
inserted 2?i the text indicate the divisions that are employed
in Potts' Swedenborg Concordance.



^% AM ERIC AN * ^

-1 •„. 4, SOCIETY *




It might be inferred from the title of this work that it deals simply with
the phenomena of tlie spiritual world and its three distinct; regions. But it will
be seen that in its deeper meaning and purpose it sets forth the true rela-
tions and the disordered relations between man and man, or the heavenly life
and the infernal life as exhibited in human experience everywhere.

The same aims and methods have been followed in the translation of
this work as were followed in tlie translation of the Divine Providence, and
defined in the preface to that work.

J. C. Acer.


Preface concerning Heaven and Hell (n. i).

I. The God of Heaven is the Lord (n. 2-6).

II. It is the Divine of the Lord that makes Heaven
(n. 7-12).

III. In Heaven the Divine of the Lord is Love to

Him and Charity towards the Neighbor (n.

IV. Heaven is divided into two Kingdoms (n, 20-28).
V. There are three Heavens (n. 29-40).

VI. The Heavens consist of innumerable Societies

(n. 41-50)-
VII. Each Society is a Heaven in smaller form, and
each Angel in the smallest form (n. 51-58).

VIII. All Heaven in the aggregate reflects a single
Man (n. 59-67).

IX. Each Society in Heaven reflects a single Man
(n. 68-72).

X. Therefore every Angel is in a complete Human
FORM (n. 73-77)-

XI. It is FROM the Lord's Divine Human that Heaven
as a whole and in part reflects Man (n. 78-86).

Xn. There is a Correspondence of all things of
Heaven with all things of Man (n. 87-102).

Xin. There is a Correspondence of Heaven with all
THINGS of the Earth (n. 103-115).

XIV. The Sun in Heaven (n. 116-125).

XV. Light and Heat in Heaven (n. 126-140).

XVI. The Four Quarters in Heaven (n. 141-153).

XVII. Changes of State of the Angels in Heaven (n.

XVIII. Time in Heaven (n. 162-169).


XIX. Representatives and Appearances in Heaven
(n. 170-176).

XX. The Garments with which Angels appear
CLOTHED (n. 177-182).

XXI. The Places of Abode and Dwellings of An-
gels (n. 183-190).

XXII. Space in Heaven (n. 191-199).

XXIII. The Form of Heaven which determines Affilia-

tions and Communications there (n. 200-212).

XXIV. Governments in Heaven (n. 213-220).
XXV. Divine Worship in Heaven (n. 221-227).

XXVI. The Power of the Angels of Heaven (n.


XXVII. The Speech of Angels (n. 234-245).

XXVIII. The Speech of Angels with Man (n. 246-257).

XXIX. Writings in Heaven (n. 258-264).

XXX. The Wisdom of the Angels of Heaven (n.
(n. 265-275).

XXXI. The state of Innocence of Angels in Heaven
(n. 276-283).

XXXII. The state of Peace in Heaven (n. 2S4-290).

XXXIII. The Conjunction of Heaven with the Human

Race (n. 291-302).

XXXIV. Conjunction of Heaven with Man by means of

THE Word (n. 303-310).

XXXV. Heaven and Hell are from the Human Race
(n. 311-317).

XXXVI. The Heathen, or Peoples outside of the
Church, in Heaven (n. 318-328).

XXXVII. Little Children in Heaven (n. 329-345).

XXXVIII. The Wise and the Simple in Heaven (n. 346-356).

XXXIX. The Rich and the Poor in Heaven (n. 357-365).

XL. Marriages in Heaven (n. 366-386).

XLI. The Employments of Angels in Heaven (n.


XLII. Heavenly Joy and Happiness (n. 395-414).
XLIII. The Immensity of Heaven (n. 415-420).



XLIV. What the World of Spirits ks (n. 421-431).

XLV. In respect to his interiors every Man is a Spikh
(n. 432-444).

XLVI. The Resuscitation of Man from the Dead and
HIS entrance into Eternal Life (n. 445-452).

XLVIL Man after Death is in a complete Human Form
(n. 453-460).

XLVHL After Death man is possessed of every Sense, and
OF all the Memory, Thought, and Affection,
that he had in the World, leaving nothing

BEHIND except HIS EARTHLY BODY (n. 461-469).

XLIX. Man after Death is such as his Life had been in
THE World (n. 470-484).

L. The Delights of every one's Life are changed
AFTER Death into corresponding Delights (n

LL The First State of Man after Death (n. 491-498).

LH. The Second State of Man after Death (n. 499-511).

LHL Third State of Man after Death, which is a
state gf Instruction for those who enter
Heaven (n. 512-520).

LIV. No One enters Heaven by Mercy apart from
Means (n. 521-527).

LV. It is not so difficult jo live the Life that
LEADS TO Heaven as some believe (n. 528-535).


LVI. The Lord rules the Hells (n. 536-544).

LVII. No one is cast into Hell by the Lord; this is
DONE by the Spirit himself (n. 545-550).

LVIII. All who are in the Hells are in Evils and in
Falsities therefrom derived from the Loves
OF Self and of the World (n. 551-565).

LIX. What Hell Fire is, and what the Gnashing of
Teeth is (n. 566-575).


LX. The Malice and Artifices of Infernal Spirits (n.

LXI. The Appearance, Situation, and Number of the
Hells (n. 582-588).

LXII. The Equilibrium between Heaven and Hell (n.

LXIII. By means of the Equilibrium between Heaven and
Hell Man is in Freedom (n. 597-603).


I* The Lord, speaking in the presence of His disciples of
the consummation of the age, which is the final period of the
church,' says, near the end of what he foretells about its succes-
sive states in respedl to love and faith :'

" Immediately after the tribulation of those days the sun shall be dark-
ened, and the moon shall not give her light, and the stars shall
fall from heaven, and the powers of the heavens shall be shaken.
And then shall appear the sign of the Son of man in heaven ; and
then shall all the tribes of the earth mourn ; and they shall see
the Son of man coming in the clouds of heaven with power and
great glory. And He shall send forth His angels with a trumpet
and a great sound ; and they shall gather together His eledl from
the four winds, from the end of the heavens even to the end
thereof " {Matt. xxiv. 29-31).

Those who understand these words according to the sense of
the letter have no other belief than that during that closing
period, which is called the final judgment, all these things are to
occur as they are described in the literal sense, that is, that the
sun and moon will be darkened and the stars will fall from the
sky, that the sign of the Lord will appear in the sky, and He
Himself will be seen in the clouds, attended by angels with
trumpets ; and furthermore, as is foretold elsewhere, that the
whole visible imiverse will be destroyed, and afterwards a new
heaven with a new earth will come into being. Such is the
belief of most men in the church at the present day. But those
who so believe are ignorant of the arcana that lie hid in every
particular of the Word. For in every particular of the Word

(references to the author's arcana Ci^^LESTtA.)

' The consummation of the a^e is the final period of the church (n.

4535. 10622).

-The Lord's predictions in Malthezv (xxiv. and xxv.), respefting
the consummation of the age and His cominjj:, and the consequent suc-
cessive vastation of the church and the final judgment, are explained in
the prefaces to chapters xxvi-xl. of Genesis (n. 3353-3356, 3486-3489.
3650-3655,375 1 -3757, 3897-3901 ,4056-4060,4229-423 1 ,4332-4335,4422-4424,
4635-4638, 4661-4664, 4807-4S10, 4954-4959. 5063-5071 ).


there is an internal sense which treats of things spiritual and
heavenly, not of things natural and worldly which are treated
of in the sense of the letter. And this is true not only of the
[general] meaning of many expressions, it is true of every single
expression.' For the Word is written wholly by correspond-
ences,'' to the end that there may be in every particular an
internal sense. What that sense is can be seen from all that has
been said and shown about it in the A rcafia Ccslestia; also from
quotations gathered from that work in the explanation of The
White Horse spoken of in the Apocalypse. It is according to
that sense that what the Lord says in the words quoted above
respeding His coming in the clouds of heaven must be under-
stood. The "sun" there that is to be darkened signifies the
Lord in respe6t to love;' the "moon" the Lord in respe6l to
faith ;* " stars " knowledges of good and truth, or of love and
faith ;^ " the sign of the Son of man in heaven " the manifesta-
tion of Divine truth ; " the tribes of the earth" that shall mourn,
all things relating to truth and good or to faith and love f " the
coming of the Lord in the clouds of heaven with power and
glory" His presence in the Word, and revelation,' "clouds" sig-
nifying the sense of the letter of the Word,* and " glory " the
internal sense of the Word ;" "the angels with a trumpet and

' In each and every particular of the Word there is an internal or
spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063,

''■ The Word is written wholly by correspondences, and for this
reason each thing and all things in it have a spiritual meaning (n.
1404, 1408, 1409, 1540, 1619, 1659, i7o9> 1783, 2900, 9086).

'' In the Word the "sun" signifies the Lord in respe6t to love, and
in consequence love to the Lord (n. 1529, 1837, 2441, 2495, 4060, 4696,
70S3, 10809).

* In the Word the "moon" signifies the Lord in respedl to faith,
and in consequence faith in the Lord (n. 1529, 1530, 2495, 4060, 4696,

* In the Word "stars" signify knowledges of good and truth (n.
2495, 2849, 4697).

•^ "Tribes" signify all truths and goods in the complex, thus all
things of faith and love (n. 3858, 3926, 4060, 6335).

' The coming of the Lord signifies His presence in the Word, and
revelation (n. 3900, 4060).

*> In the Word "clouds" signify the Word in the letter or the sense
of its letter (n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551,

* In the Word "glory" signifies Divine truth as it is in heaven and


^reat voice " sijj^nify heaven as a source of Divine truth.' From
the meaninti^ ol these words of the Lord it is evident that at the
end of the church, when there is no longer any love, and conse-
quently no faith, the Lord will open the internal meaning of the
Word and reveal arcana of heaven. The arcana revealed in the
following pages relate to heaven and hell, and also to the life of
man after death. The man of the church at this day knows
scarcely anything about heaven and hell or about his life after
death, although these are set forth and described in the Word ;
and many of those born within the church even refuse to believe
in them, sajnng in their hearts, " Who has come from that world
and told us?" Lest, therefore, such a spirit of denial, which
especially prevails with those who have much worldly wisdom
should also infedl and corrupt the simple in heart and the simple
in faith, it has been granted me to associate with angels and to
talk with them as man with man, also to see what is in the
heavens and what is in the hells, and this for thirteen years^
also from what I have thus heard and seen I am now permitted
to describe these, in the hope that ignorance may thus be en-
lightened and unbelief dissipated. Such immediate revelation is
granted at this day because this is what is meant by the Coming
of the Lord.


The God of Heaven is the Lord.

2« It must first be known who the God of heaven is, since
upon that everything else depends. Throughout all heaven no
other than the Lord alone is acknowledged as the God of
heaven. There it is said, as He Himself taught,

That He is one with the Father ; that the Father is in Him, and He in

as it is in the internal sense of the Word (n. 4809, 5922, 8267, 8427, 9429,

' A "trumpet" or "horn" signifies Divine truth in heaven, and
revealed from heaven (n. 8815, 8823, 8915) ; and "voice" has the same
signification (n. 6971, 9926).


the Father ; that he who sees Him sees the Father ; and that every
thing that is holy goes forth from Him {John x. 30, 38 ; xiv. 9-1 1 ;
xvi. 13-15).

I have often talked with angels on this subjedl, and they have
invariably declared that in heaven they are unable to divide the
Divine into three, because they know and perceive that the Di-
vine is One and this One is in the Lord. They also declare
that those of the church who come from this world having an
idea of three Divine beings cannot be admitted into heaven,
since their thought wanders from one Divine being to another ;
and it is not allowable there to think three and say one,' because
in heaven every one speaks from his thought, speech there being*
the immediate produ6l of the thought, or the thought speaking. \
Consequently, those in this world who have divided the Di-
vine into three, and have adopted a different idea of each, and
have not made that idea one and centred it in the Lord, cannot
be received into heaven, because in heaven there is a sharing of
all thoughts, and therefore if any one came thinking three while"^
saying one he would be at once found out and rejeded. But let
it be known that all those who have not separated what is true
from what is good, or faith from love, accept in the other life,
when they have been taught, the heavenly idea of the Lord, that
He is the God of the universe. It is otherwise with those who
have separated faith from life, that is, who have not lived accord-
ing to the precepts of a true faith.

3« Those within the church who have denied the Lord and
have acknowledged the Father only, and have confirmed them-
selves in that belief, are not in heaven ; and as they are unable
to receive any influx from heaven, where the Lord alone is wor-
shipped, they gradually lose the ability to think what is true
about any subjed whatever ; and finally they either lose the
power to speak or they talk stupidly, and ramble about with
their arms dangling and swinging, as if weak in the joints.
Again, those who, like the Socinians, have denied the Divinity of
the Lord and have acknowledged His Humanity only, are like-
wise not in heaven. Such are brought forward a little towards
the right and are let down into the deep, and are thus wholly

' Christians were explored in the other life in regard to their idea of
the one God, and it was found that they held the idea of three Gods (n.
2329. 5256, 10736, 10738, 10821).

A Divine trinity in the Lord is acknowledged in heaven (n. 14, 15,
1729, 2005, 5256, 9303).


separated from the rest that come from the Christian world. Fin-
ally, those who profess to believe in an invisible Divine, which
they call the soul of the universe {Ens umversi), from which all
things originated, and who reje<5l all belief in the Lord, find out
that they believe in no God ; since this invisible Divine is to
them a property of nature in her first principles, which cannot
be an obje6l of faith and love, because it is not an obje6l of
thought.' Such have their lot among those called Naturalists.
It is otherwise with those born outside the church, who are
called the heathen ; these will be treated of hereafter.

4. Infants, who form a third part of heaven, are all initiated
into the acknowledgment and belief that the Lord is their
Father, and afterwards that He is the Lord of all, thus the God
of heaven and earth. That children grow up in heaven and are
perfected by means of knowledges, even to angelic intelligence
and wisdom, will be seen in the following pages.

5, Those who are of the church cannot doubt that the Lord
is the God of heaven, for He Himself taught

That all things of the Father are His {Matt. xi. 27 ; yohn xvi. 15; xvii. 2),
And that He hath all power in heaven and on earth (Alatt. xxviii. 18).

He says " in heaven and on earth," because He that rules heaven
rules the earth also, for the one depends upon the other."
" Ruling heaven and earth " means to receive from the Lord
every good pertaining to love and every truth pertaining to faith,
thus all intelligence and wisdom, and in consequence all happi-
ness, in a word, eternal life. This also the Lord taught when
He said,

"He that believeth on the Son hath eternal life ; but he that believeth
not the Son shall not see life " {yohn iii. 36).


"I am the resurrecflion and the life ; he that believeth on Me, though he
die yet shall he live ; and whosoever liveth and believeth on Me
shall never die " {John xi. 25, 26).

And again,

' A Divine that is imperceptible by any idea cannot be received by
faith (n. 4733, 5110, 5663, 6982, 6996, 7004, 7211, 9356, 9359, 9972, 10067,

'^ The entire heaven is the Lord's (n. 2751, 7086). He has all power
in the heavens and on the earths (n. 1607, 10089, 10827). As the Lord
rules heaven He rules also all thinj^s that depend thereon, thus all
thinj^s in the world (n. 2026, 2027, 4523, 4524). The Lord alone has
power to remove the hells, to withhold from evil and hold in good, and
thus to save (n. 10019).


" I am the way, the truth, and the life " {John xiv. 6).

6* There were certain spirits who while living in the world
had professed to believe in the Father ; but of the Lord they
had the same idea as of any other man, and therefore did not be-
lieve Him to be the God of heaven. For this reason they were
permitted to wander about and inquire wherever they wished
whether there were any other heaven than the heaven of the
Lord. They searched for several days, but nowhere found any.
These were such as place the happiness of heaven in glory and
dominion ; and as they were unable to get what they desired,
and were told that heaven does not consist in such things, they
became indignant, and would have a heaven where they could
lord it over others, and be eminent in glory like that in the


It is the Divine of the Lord that makes Heaven.

7» The angels taken colle6lively are called heaven, for they
constitute heaven ; and yet that which makes heaven in general
and in particular is the Divine that flows forth from the Lord
flowing into the angels and being received by them. And as
thei Di\'ine that goes forth from the Lord is the good of love
ana the truth of faithJ the angels are angels and are heaven in
the measure in which they become recipients of good and truth
from the Lord.

S* Every one in the heavens knows and believes and even
perceives that he wills and does nothing of good from himself,
and that he thinks and believes nothing of truth from him-
self, but only from the Divine, thus from the Lord ; also that the
good from himself is not good, and the truth from himself is not
truth, because these have in them no life from the Divine.
Moreover, the angels of the inmost heaven clearly perceive and
feel the influx, and the more of it they receive the more they
seem to themselves to be in heaven, because the more are they
in love and faith and in the light of intelligence and wisdom,
and in heavenly joy therefrom ; and since all these go forth
from the Divine of the Lord, and in these the angels have their
hea\'en, it is clear that it is the Divine of the Lord, and not the


angels or anything properly their own that makes heaven.'^
This is why heaven is called in the Word the " dwelling-place "
of the Lord and " His throne," and those who are there are
said to be in the Lord.'' In wiuit manner the Di\'ine goes forth
from the Lord and tills heaven will be told in what follows.

9. Angels from their wisdom go still further. They say that
not only every thing good and true is from the Lord, but every
thing of life as well. They confirm it by this, that nothing can
spring from itself, but only from something prior to itself;
therefore all things spring from a F^irst, which they call the very
Being (L'sse) of the life of all things. And in like manner all
things continue to exist, for continuous existence is a ceaseless
springing forth, and whatever is not held by means of intermed-
iates in unbroken connection with the First instantly dies away
and is wholly dissipated. They say also that there is but One
Fountain of life, and that man's life is a rivulet therefrom, whicli
if it did not unceasingly continue from its fountain would im-
mediately flow away. [2.] Again, they say that from this One
Fountain of life, which is the Lord, nothing goes forth except
Divine good and Divine truth, and that each one is affe6ted by^v f.i.'V'^'-
these in accordance with his .rcceptioQ^of them, those who re-
ceive them in faith and life finding heaven in them, while those
who rejecl them or stifle them change them into hell ; for they
change good into evil and truth into falsity, thus life into death.
Again, that everything of life is from the Lord they confirm by
this : that all things in the uni\'erse ha\^e relation to good and
truth, — the life of man's -gdll, which is the life of his iove, to
good ; and the life of his uiiderstanding, which is the life of his
^ith, to -truth ; and if everything good and true comes from
above it follows that every thing of life must come from above.

' The anjjels of heaven acknowIed.y:e all .e:ood to be from the Lord,
and nothiiif:; from themselves, and the Lord dwells in them in His own,
and not in their oun (n. 933S, 10125, 10151, 10157).

Therefore in the Word by " ansjels " something of the Lord is meant
(n. 1925, 2821, 3039, 40S5, 8192, 10528).

Furthermore, angels are called " gods " from the reception of the Di-
vine from the Lord (n. 4295, 4402, 7268, 7873, 8192, 8301).

Again, all good that is good, and all truth that is truth, consequently
all |K-ace, love, charity, and faith, are from tiie Lord (n. 1614, 2016, 2751,
2882, 2S83, 28^1, 2892, 2904).

Also all wisdom and intelligence (n. 1(^9, 112, 121, 124).

- Those who are in heaven are .said to be in the Lord (n. 3637,


[3.] This being the belief of the angels they refuse all thanks for
the good they do, and are displeased and withdraw if any one
attributes good to them. They wonder how any one can believe
that he is wise from himself or can do anything good from him-
self Doing good for one's own sake they do not call good,
because it is done from self But doing good for the sake of
good they call good from the Divine ; and this they say is the
good that makes heaven, because this good is the Lord.'

10. Such spirits as have confirmed themselves during their
life in the world in the belief that the good they do or the truth
they believe is from themselves, or is appropriated to them as
their own (which is the belief of all who attach merit to good
a6lions and claim righteousness to themselves) are not received
into heaven. Angels avoid them. They look upon them as
stupid and as thieves ; as stupid because they continually have
themselves in view and not the Divine ; and as thieves because
they steal from the Lord what is His. These are averse to the
belief of heaven, that it is the Divine of the Lord in the angels
that makes heaven.

11. The Lord teaches that those that are in heaven and in
the church are in the Lord and the Lord is in them, when He
says :

"Abide in Me and I in you. As the branch cannot bear fruit of itself
except it abide in the vine, so neither can ye, except ye abide in
Me. I am the Vine, ye are the branches. He that abideth in Me
and I in him, the same beareth much fruit ; for apart from Me ye
can do nothing" {John xv. 4, 5).

12. From all this it can now be seen that the Lord dwells
in the angels of heaven in what is His own, and thus that the
Lord is the all in all things of heaven ; and this for the reason
that good from the Lord is the Lord in angels, for what is from
the Lord is the Lord ; consequently heaven to the angels is
good from the Lord, and not anything of their own.

' Good from the Lord has the Lord inwardly in it, but good from
one's own has not (n. 1802, 3951,



In Heaven the Divine of the Lord is Love to Him

Online LibraryEmanuel SwedenborgHeaven and its wonders and hell, from things heard and seen → online text (page 1 of 49)