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Swedenborg THE-LAST-JUDGMENT-London-1758-Amsterdam-1763-The-Swedenborg-Society-London-1961

Swedenborg THE-LAST-JUDGMENT-London-1758-Amsterdam-1763-The-Swedenborg-Society-London-1961






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    Swedenborg THE-LAST-JUDGMENT-London-1758-Amsterdam-1763-The-Swedenborg-Society-London-1961 Swedenborg THE-LAST-JUDGMENT-London-1758-Amsterdam-1763-The-Swedenborg-Society-London-1961 Document Transcript

    • Printed in Great Britain by Eyre and Spottiswoode LimitedHer Majestys Printers at The Thanet Press
    • Translator)s PrefaceThe work Concerning the Last Judgment was first published inLondon in 1758. In that year there appeared from the pen of Emanue1Swedenborg five works, in Latin, in the following order: The Earths inthe Universe, Heaven and Hell, The Last Judgment, The New Jerusalemand its Heavenly Doctrine, and The White Horse.Five years later A Continuation concerning the Last Judgment andConcerning the Spiritual World was published in Amsterdam. Thissmall work was based on a manuscript posthumously published asPart vii, section i of the Diarium Spirituale edited by Dr. J. F. 1. Tafeland subsequently published in English under the title The Last Judg­ment (posth.). In the period 1763 to 1764 six other works were alsopublished in Amsterdam, namely; Four Doctrines of the New Jerusalemconcerning The Lord, The Sacred Scripture, Ltfe and Faith; DivineLove and Wisdom; Divine Providence.A second Latin edition of the Continuation was edited by Dr. J. F. 1.Tafel in 1846 and Latin editions of both The Last Judgment and theContinuation were edited by the Rev. S. H. Worcester in 1889.In 1788, the Rev. Robert Hindmarsh produced the first Englishtranslation. Later translations or revisions were made as follows:by Dr. J. J. Garth Wilkinsonin 1839, the Rev. Dr.J. Bayley in 1875, Mr.J. Speirs in 1892 and the Rev. P. H. Johnson in 1951. In addition, therehave been issues of reprints. The works have also been translated intoa number of other languages.The present edition contains new translations of the original Latin.Biographical notes appended at the end of the volume on person­alities mentioned in the text were prepared by J. J. Garth Wilkinson asan addition to his translation, and are here included as being useful andinformative.Numbers have been inserted in the margin, indicating the sub­divisions used in Potts Swedenborg Concordance.I gratefully acknowledge the help of my Consultant, the Rev. J. E.Elliott, B.A., B.D., for useful suggestions offered and accepted, and forhis meticulous care in checking references.I am also indebted to Mr. John Chadwick, M.A., for his helpfulnessin elucidating obscurities in the Latin.DERBY, 1961. DORIS H. HARLEYv
    • KEY TO ABBREVIATIONSIN FOOTNOTE, P. 12A.C. Arcana Cae1estiaN.J.H.D. The New Jerusalem and itsHeavenly DoctrineH.H. Heaven and HellAND TO NOTES PP. 129, 132T.C.R. True Christian ReligionA.R. Apocalypse RevealedD.P. Divine ProvidenceC.L. Conjugial LoveL.J. Last JudgmentBrief Exp. Brief Exposition of the Doc­trine of the New Churchvi
    • The Day of the Last Judgment does not mean the0)cvDestruction of the WorldProcreations of the Human Race on Earth will neverceasec.0 Heaven and Hell are from the Human RaceAll Men, as many as have been born from the Begin­ning of Creation and have died, are either in Heavenor in HellThe Last JUdgment must be where all are together,therefore in the Spiritual World and not on Earth.0 The Last Judgment takes place when the Church is atits end; and the Church is at its end when there is nofaith because there is no charityIFrom ARCANA CR.LESTIA­L- Concerning FaithCharity"The Will and the Understanding"~ I1 All Things that have been foretold in the Apocalypsehave at this Day been fulfilled~ The Last Judgment has been accomplished~i) Babylon and its Destructionci) The former Heaven and its Abolition@ The state of the World and of the Church hereafterra.~ :Nos. 1-5 36-13 1­14-22 Lt­1323-2728-32 :t33-39 . 33Gag~ 373941Nos. 40-44 ~lt45-52 4~53-64 5~65-72 7"373,74 11~vii
    • -------~- CONTENTS ~ rAd4...~ - ( CONTINUATION CONCERNING THE LAST ) I,~ -::.J_U-.:.DGMENT ~r )(1 - The Last Judgment has been accomplished Nos. 1-7 6")The state of the World and of the Church before the I-~)</{J~ Last Judgment, and after it, 8-13 Zl 1­(~./ The Last Judgment upon the Reformed[1 - ~TINUATION CONCERNING THESPIRITUAL WORLD .~I~ The Spiritual World N 5 ..0 32-38 10 J);v) The English in the Spiritual World 39-47 I ai;­f ,,~ The Dutch in the Spiritual World 48-55 10 8The Papists in the Spiritual World 56-60 112c.~VIV..... The Papal Saints in the Spiritual World 61-67x..llC "1The Mohammedans in the Spiritual World, and(>C0 Mohammed 68-72 W}( )(xl The Mricans and the Gentiles in the Spiritual World 73-78 /2 c)The Jews in the Spiritual World 79-82 /23(x:v The Quakers in the Spiritual World 83-85 116>< ><. Ill"--- The Moravians in the Spiritual World 86-90 ,11,i­~rLNOTES ~ 129-133INDEX OF SUBJECTS 135INDEX OF SCRIPTURE PASSAGES 143viii
    • The Day of the Last Judgmentdoes not mean theDestruction of the WorldI Those who do not know the spiritual sense ofthe Word haveonly understood that, on the day of the last judgment, all things in theworld visible to the sight of the eyes are to be destroyed. For it issaid that heaven will then perish together with the earth, and that Godwill create a new heaven and a new earth. They have even confirmedthemselves in this opinion from the statement that all are then to comeup out of their graves, and that the good are then to be separated fromthe evil, and so forth. But it is stated in this way in the sense of theletter of the Word, because this sense is natural and in the ultimate ofDivine order, where everything and each part of the Word containswithin it a spiritual sense. On account of this, he who understands theWord only in accordance with the sense of the letter can be led intovarious opinions, as has also happened in the Christian world where,from this source, so many heresies have arisen, and every single one ofthem is confirmed from the Word.But as no-one hitherto has known that, in everything and each part 2of the Word there is a spiritual sense, or indeed, what a spiritual senseis, those who have laid hold on this opinion about the last judgmentare, therefore, to be forgiven. But even now they may know that it isnot the heaven visible to the eyes that is to perish, nor the habitableearth, but that both of these are to remain; and that, by , a new heavenand a new earth is meant a new Church, both in the heavens andupon earth. A new Church in the heavens is mentioned becausethere is a Church there just as on earth; for the Word is there, andsermons, and a similar Divine worship just as on earth, but with thedifference that all things there, are in a more perfect state because there,they are not in the natural world, but in the spiritual world. Therefore,all there are spiritual men, and not natural as they were in the world.That such is the case may be seen in the work on HEAVEN [AND HELL],3
    • I] THE LAST JUDGMENTand especially in the section there on The Conjunction of Heaven withMan by Means of the Word (n. 303-310) and where Divine Worshipin Heaven is treated (n. 221-227).z The following are passages in the Word where the destruc­tion of heaven and earth is mentioned:Lift up your eyes to heaven and look upon the earth beneath, the heavensshall perish like smoke and the earth shall wax old like a ragged garment(Isa. li 6).Behold I will create new heavens and a new earth, and former things shallnot be remembered (Isa. !xv 17).I will make new heavens and a new earth (Isa. !xvi 22).The stars of heaven fell to the earth, and heaven departed as a scroll which isrolled up (Rev. vi 13, 14).I saw a great throne and One Who sat thereon, from Whose face earth andheaven fled, and their place was not found (Rev. xx 1I).I saw a new heaven and a new earth; the first heaven and the first earth hadpassed away (Rev. xxi I).In these passages, by , a new heaven is not meant the heaven visiblebefore our eyes, but heaven itself where the human race is gatheredtogether. For a heaven from the whole human race was gathered to­gether even from the beginning ofthe Christian Church, but those whowere there were not angels but spirits from a varying religion. Thisheaven is meant by , the first heaven which would perish. But whathappens to these will be told in detail in the things that follow. Thisis merely mentioned here so that it may be known what is meant by, the first heaven which was about to perish. Besides, anyone whothinks from any enlightened reason can see that it is not the starryheaven, that immense firmament of creation that is meant, but heavenin a spiritual sense. where angels and spirits are.3 It has been hitherto unknown that by , a new earth is meanta new Church on earth, since by , earth in the Word, everyone hasunderstood the earth, when yet by it the Church is meant. In thenatural sense, earth • is the earth, but in the spiritual sense, it is theChurch. The reason for this is that those who are in the spiritualsense, that is, who are spiritual just as the angels are, do not under­stand the earth itself when earth is named in the Word, but thenation which is there and its Divine worship. Hence it is that by, earth •is signified the Church. That this is so may be seen in ARCANA4
    • THE LAST JUDGMENT [3C£LESTIA1 as below. I would bring forward one or two passages fromthe Word from which it can be comprehended, to some extent, that by, earth is signified the Church.The floodgates from on high were opened and the foundations of the earthwere shaken; the earth was utterly broken-the earth was moved exceedingly;the earth staggers rolling like a drunken man, it swings like a lodge for thenight; and its transgression is heavy upon it (Isa. xxiv 18-20).I will make a man to be rarer than pure gold;-therefore, I will shake heaven,and the earth shall be shaken from its place, in the day of the kindling of thewrath of Jehovah (Isa. xiii 12, 13).The earth was shaken before Him, the heavens trembled, the sun and moonwere darkened, and the stars withdrew their splendour (Joel ii 10).The earth was stricken and shaken,the foundations of the mountains trembledand were shaken (Ps. xviii 7, 8).*and very many other passages.1 (From ARCANA C£LESTIA.) Earth in the Word signifies the Lords kingdomand the Church (n. 662, 1066, 1067, 1262, 1413, 1607, 2928, 3355, 4447,4535, 5577, 80Il, 9325, 9643)·The chief reason for this is that by earth is understood the land ofCanaan, and the Church was there from the most ancient times; hence it isalso, that heaven is called the heavenly Canaan (n. 567, 3686,4447,4454,4516,4517, 5136, 6516, 9325, 9327).And because in the spiritual sense by , earth is understood the nation whodwell there and their worship (n. 1262), it follows that earth· signifiesvarious things belonging to the Church (n. 620,636, 1066,2571,3368,3379,3404, 8732). The people of the earth are those who are of the spiritualChurch (n. 2928).An earthquake is a change of the Churchs state (n. 3355). A newheaven and a new earth signifies the Church (n. 1733, 1850, 2Il7, 2Il8,3355, 4535, 10373).The Most Ancient Church which was before the flood and the AncientChurch which was after the flood were in the land of Canaan (n. 567, 3686,4447,4454,4516,4517,5136,6516,9327).At that time all the places there became representative of such things asare in the Lords kingdom and the Church (n. 1585, 3686, 4447, 5136).For this reason Abraham was commanded to go there, since a represen­tative Church was to be inaugurated among his descendants from Jacob,and the Word was to be written, the ultimate sense of which was to consistof the representatives and significatives which were there (n. 3686, 4447,5136,6516).Hence it is that by , earth and by the land of Canaan is signified theChurch (n. 3038, 3481, 3705, 4447, 4517,5757, 10599).* The verse quoted is no. 7 in English versions, but no. 8 in the Schmidius Bibleused by Swedenborg.-Translator5
    • 4] THE LAST JUDGMENT4 Also, by , to create in the spiritual sense of the Word issignified to form, , to institute and to regenerate. Thus, by , tocreate a new heaven and a new earth is signifierl to institute a newChurch in heaven and on earth, as can be established from thesepassages:The people who shall be created shall praise Jah (Ps. cH 18).Thou sendest forth Thy spirit, they are created and Thou renewest the faceof the earth (Ps. civ 30).Thus said Jehovah, I am thy Creator, 0 Jacob, and thy Former, 0 Israel.Fear not, for I have redeemed thee, and have called thee by thy name; thouart mine.Everyone that is called by My name and whom I have created for My glory,I have formed him, yea, I have made him (Isa. xliii I, 7).(besides other passages).Hence it is that the new creation of a man is his reformation,since he becomes new, namely, from natural becoming spiritual; andhence it is that the new creature is a reformed man.!5 Concerning the spiritual sense of the Word, see the littlework THE WHITE HORSE MENTIONED IN THE Apocalypse.1 (From ARCANA C£LEST1A.) To create is to create anew or to reformand regenerate (n. 16, 88, 10373, 10634)., To create a new heaven and a new earth is to raise up a new Church(n. 10373).By the creation of heaven and earth in the first chapters of Genesisthere is described in the internal sense the raising up of the celestial Church,which was the Most Ancient Church (n. 8891, 9942, 10545).6
    • (:...0Procreations of the Human Raceon Earth will never cease6 Those who have accepted the belief concerning the lastjudgment that all things in the heavens and on earth are then going toperish and that, in place of them, a new heaven and a new earth aregoing to come into existence believe, because it follows from thesequence of things, that generations and procreations of the humanrace are afterwards going to cease. For they think that all things willthen have been accomplished and that men are going to be in a statedifferent from before. But because the destruction of the world is notmeant by the day of the last judgment, as has been shown in the pre­ceding section, it also follows that the human race is going to remainand that procreations are not going to cease.7 That procreations of the human race are to remain toeternity can be established from several things, some of which havebeen shown in the work HEAVEN [AND HELL], especially these:I The human race is the basis upon which heaven is founded.2 The human race is the seminary of heaven.3 The extent of heaven provided for the angels is so immense that itcannot be filled to eternity.4 Those who form heaven are, as yet, comparatively few.5 The perfection of heaven grows in proportion to the increase innumbers.6 And every Divine work has regard to infinity and eternity.9* The human race is the basis upon which heaven is founded.This is because man was created last, and that which was created lastis the basis of all things that precede. Creation began from the highestor inmost, because [it is] from the Divine, proceeded to the last or* There is no section numbered 8 in the Latin.-Translator7
    • 9] THE LAST JUDGMENToutermost, and then first came to a halt. The ultimate ofcreation is thenatural world, and in it the terraqueous globe with everything upon it.When these were completed, then man was created and in him weregathered all things of Divine order from first things to last; in hisinmosts were gathered all things which are in the first things of thatorder; in his ultimates, those which are in last things so that manbecame Divine order in a form. Hence it is that all things in, and withman are from heaven as well as from the world, from heaven thosethings belonging to his mind, and from the world, those belonging tohis body. For the things of heaven inflow into his thoughts and affec­tions, and present those [thoughts and affectionsriii accgf9...~ce JVlththe reception by his spirit, while the things ofthe world inflow into hissensations and deSlres "and present those [sensations and desires] inaccordance with the reception in his body, but in conformity with theagreements of the thoughts and affections of his spirit. That this is so2 may be seen in many sections where it is treated in REAYEN AND HELL,especially in the following:The entire heaven, as one whole, resembles one man (n. 59-67);Anyone Society in the heavens likewise (n. 68-72);Therefore each angel is in a complete human form (n. 73-77);And this is from the Lords Divine Human (n. 78-86);And further in thesection concerning the correspondence of allthings of heaven with all things of man (n. 87-102);Concerning, The correspondence of heaven with all things of theearth (n. I03-II5);and concerning, The form of heaven (n. 200-212).3 From this order of creation it can be established that there is such aclose connection fron:.. fi~t things to last that, when regarded together,they constitute one thing in which the prior cannot be separated fromthe posterior, just as a cause cannot be separated from its effect. Thusthe spiritual world cannot be sepl!rated fr?m the natural world, nor-thelatter from the former,consequently, the angelic lleavencannot beseparated from the human race, nor the human race from the angelicheaven. Wherefore, it has een provided by the Lord that the oneshall render mutual services to the other, namely, the angelic heaven4 to the human race, and the human race to the angelic heaven. Henceit is that the angelic abodes are indeed in heaven, to appearanceseparated from the abodes of men, but yet they are with a man in hisaffections of what,is good and true. Their being presented to thesightas separated is only an appearance as may be established from the8
    • THE LAST JUDGMENT [9section in the work HEAVEN AND HELL dealing with Space in heaven 5(n. 191-199). That the abodes of the angels are with men in theiraffections of what is_good and true is meant by theSe words- of theLOrd": -He that loveth Me keepeth My saying, and My Father will love him, andWe will come to him and will make Our abode with him (John xiv 23).By Father and by , Lord * there is also meant heaven, for wherethe Lord is, there is heaven, for the Divine proceeding from the Lordmakes heaven (see in the work HEAVEN [AND HELL], n. 7-12, and n. 116-125); and also from these words of the Lord:The Comforter, the Spirit of Truth abideth with you and is in you 6(John xiv 17).The Comforter is~e Divine Troth proceeding from the Lord,whence it is also called the Spirit of Truth; and the Divine-Trothmakes heaven and also angels because they are the recipients. Thatt:!.te Divine pr~_~~~_f~om th~!-ord is the Divine Truth and hencethe angelic heaven may be seen in the work HEAVEN [AND HELL] (n. 126-140). The same is also meant by these words of the Lord:The kingdom of God is within you (Luke xvii 21)., The kingdom of God is the Divine Good and Truth in which the 7angels are. That angels and spirits are with man, and in his affections,has been granted-me t"OSeei thousandtimes fi-om their presenceand. abode with me. But the angels and spirits do not know with what, men they are, just as men do not know with what angels and spiritsIthey dwell together, for the Lord alone knows and arranges this.In a word, there is an extension into heaven of all the affections of} wh_at is good an true, an a communication an conjunction with) those there who are in simiiar affections. And there is an extension mto. hell ofail the affectionsof what IS evil and false, and a communicationJand conjunction with those there who are in similar affections. The) extension of the affections into the spiritual world is almost like the act_ _ _ _ A - - - . . _ _ _ _ _* While this quotation makes no mention of Lord, a marginal note written bySwedellborg in Latin in the Schmidius Bible refers to John XVII, 22, 26, and toA.C. 9338 where it is shown that both passages in John treat of the union of theLord with those who are in the good of love.-Translator9
    • 9] THE LAST JUDGMENTof seein~in the natural world. In both cases, the communications arealmost alike but yet with the difference that, in the natural world thereare objects, whereas, in the spiritual world, there are angelic societies.8 From these things it is evident that such is the linking together of the) angelic heaven and the human race, that the one subsists from the- ) other, and that the angelic heaven without the human race would be{ like a house without a foundation, for heaven terminates in, and restsupon it. This state of affairs prevails with the individual man. HisJ sRirit1.!~.lPings, which belong to his thought and WITf,iIifiow into~~2.Inatural things..which §~long to his sensations and actions, and-the}:ethey ~e~na!~ .!IDd !eglain. If a man did not possess these, or if hewere without these terminations or ultimates, his spiritual thingswhich belong to the thoughts and affections of his spirit would flowaway as unfinished things or as those which are without a foundation.9 The case is similar when a man passes from the natural to the spiritualworld, which happens when he dies. Then, because he is a spirit, heqoes not subsist upon his own basis btl~upon the generaCbliSls- whiChisthe human race. He who does110t know thearcana* of J:1eaven canbelieve that angels subsist without men, and men without the angels;but I can assert, from all my experience of heaven and from all my dis-course with angels, that no angel or spirit subsists without man, and)no man without spirit or angcl, and that t.here is a mutual~d reciprocalconjunction. From these things it can beestablished, first, that thehuman race and the angelic heaven make one and subsist mutuallyand in turn from one another, and that thus the one cannot be takenaway from the other.10 The human race is the seminary of heaven. This will beestablished from a subsequent section where it is to be shown thatheaven and hell are from the human race, thus, that the human race isthe seminary of heaven. At the outset, it will be observed that, just asat all times up to the present, that is, from first creation, heaven hasbeen formed from the human race, so it is to be formed and enriched2 henceforth. Indeed, it may be that the human race upon one earth mayperish, as happens when it entirely separates itself from the Divine.For then, man has no longer any spiritual life but only a natural oneas beasts have. And when man is in such a state [of life]:, no societycan be formed and held in bonds by means oflaws, since man, without* Arcana-pl. of arcanum-a secret, or hidden thing, hence a truth hitherto un­known, from arceo-to shut up or conceal.10
    • THE LAST JUDGMENT [10influx from heaven and so, without Divine guidance, would becomeinsane and would rush unbridled into every crime, one man againstanother. But, although the human race upon one earth would perish 3through separation from the Divine, that it nevertheless does_.n9t!!:aPl~n i~ provided by the Lord so long as the human race remainsupon other earths, for there are some hundreds of thousands of earthsin the universe, see the small work THE EARTHS IN OUR SOLAR SYSTEMJ CALLED PLANETS; AND THE EARTHS IN THE STARRY HEAVEN.I have been told from heaven that the human race on this earth 4) would have perished SO that no-one would have existed today, unlessthe Lord had come into the world, and on this earth had put on theHuman andffiadeIt Divine; and also unless the Lord had here givenaWord of such a kind as might be a basis for the angelic heaven and ameans of conjunction. It may be seen in the work HEAVEN AND HELL(n. 303-310) that there is conjunction of heaven with man by meansof the Word. But that such is the case can be understood only bythose who think sprritually, that is, by those who, through theacknow­ledgment<rl"the Divine in the Lord, have been conjoined to heaven,for only these people are able to think spiritually.11 The extent of heaven provided for the angels is so immensethat it cannot be filled to eternity. This is established from thosethings declared in the work HEAVEN AND HELL, and in the section thereconcerning The Immensity of heaven (n. 415-420), and that those whoform heaven are, as yet, comparatively few, in the small work EARTHS INTHE UNIVERSE (n. 126).I2 The perfection of heaven grows in proportion to increase innumbers. This is established from its form in accordance with whichassociations are arranged there and communications flow, because itis the most perfect of all forms. And the more there are in the mostperfect form, the more does the direction and agreement of the manymake towards oneness, and by that, is the conjunction closer and moreharmonious. Agreement and hence conjunction increases from theincrease in numbers, for every single thing there is introduced as some­thing relative between two or more, and what is introduced confirmsand conjoins. The form of heaven is like the form of the human mind,the perfection. of which grows in accordance with the increases ofwhat is trueand good from which come intelligence-and wisdom. -T~ 2fOIm of thehuman mind which is in heavenly wisdom and intelligenceis like the form of heaven because the mind is the least image of thatform. Hence there is a universal communication of the thought~II
    • 12] THE LAST JUDGMENTthe affections of what is good and true among such men and angelswith societies of the heaven round about. And the extension increaseswith growth ofwisdom, thus in accordance with the increase in numbersof the cognitions* of what is true implanted in the understanding,and in accordance with the abundance ofthe affections of what is goodimplanted in the will, that is, in the mind; for the mind consists of3 unde~tan~g and will. The human mind and the angelic mind Issuch that it can be enriched to eternity, and, as it is enriched, so it isperfected. This happens especially when a man is being led by theLord, for he is then brought into the genuine truths which are im­planted in the understanding and iilto- thegenuine goods which areimplanted in the will, for the Lord thenarranges everything of sucha mind into the form of heaven, until at length it is a heaven in leastform. From this comparison it is clear, because the case is similar,that the increase in numbers of angels perfects heaven. Indeed, every4 form consists of various parts. A form which does not consist ofvarious parts is not a form, because it has no quality nor any changes( of state. The quality of every form is from the arrangement of theI various parts within it, and from their mutual respect and agreementI towards oneness, from which the whole form is considered as one.Such a form is the more perfect, the more are the things thus arrangedwithin it, for, as was said above, every single thiilg confirms, strengthens,5 conjoms and thus makes perfect. But these things can be better estab­lished from what has been shown in the work HEAVEN AND HELL,especially where it treats of this,Anyone society is heaven in lesser form, and each angel in the leastform (n. 50-58); again, where it deals withThe form of heaven which determines associations and communica­tions there (n. 200-212), andThe wisdom of the angels of heaven (n. 265-275).03 Every Divine work has regard to infinity and eternity. Thiscan be established from many things which exist both in heaven andin the world. In both, one thing is never exactly the same as another.* The term cognitiones, here used in the Latin, is translated ( cognitions to dis­tinguish these knowledges from those that are meant by the Latin scientifica alsoused in the Writings of Swedenborg. Two of the meanings most commonly associatedwith cognitiones are (I) a particular species of knowledge, as knowledges of theWord, ofgood and truth, or of spiritual things (A.C. 24, 366S, 994S; N.J.H.D. SI;H.H. Ill, 3SI, 469, 474, S17, SI8); and (2) a higher type of knowledge which isfrom understanding and per:.~ptiO!l (A.C. 1486-7; H.H. 110, 3S3).12
    • THE LAST JUDGMENT [13IThere is not one face that is exactly alike or the same as that ofanother, nor will there be to eternity. In the same way, there is nomind (animus) exactly the same as that ofanother. Therefore, there areas many faces and minds (animi) as there are men and angels. There isnevc:r f.9und i.!! 0l1e~, despite the innumerable parts that make up thebody, and the innumerable affections that make the mind, anyt@lgquite the same as, or identical with anything in another; hence it is thateach man leads a life distinct rroin that of any other. The same thingoccurs in Nature as a whole and in every part ofit. That there is such aninfinite variety in all things and in every single thing is occasioned bythe origin of all things from the Divine which is the Infinite. Hencethere is somilni3ge_of~the Itillnite-e;erywhere-;- to-ttreend that allthings may-be regarded by the Divine as His work, and at the same( time, all things may regard what is Divine as His work. A somewhat) insignificant proof may serve as an illustration to show how ~ery single thing in Nature regards the Infinite and Eternal. Every singleI seed, whether it betliefruit of tree, or of corn, or of flower, is soI ~ted that it can be multiplied to what is infini.le, and Can endure towhat is eternal, for out of one seed many spring forth, even up to five,r ten, twenty or a hundred, and from each of them il!st ~!11any again.Such fruetification out of one seed, continually persisting only for a1. hundred years, could cover not only the surface ofone planet, but alsothe surfaces of even myriads of planets; 8!ld these same seeds are socreated that their duration may be eternal. Hence it is clear how, inthese, there is the- idea cifwhat is infinite and eternal; it is similar inother things. The angelic heaven is 1Jlat for which all t;hin.gs in theuniverse have been created; for an angelic heaven is the end for whichthe human race exists, and the Iii.muin. racetSthe end for which existthe viSible heaven and the earths therein. Wherefore, that Divinerwork, namely, an angelic heave.!!-has reg~.9-_ pr~arily to what isI Infinite and Eternal, consequently, its multiplication without end,f9r ther~<fwells ~ Divine Himself. Hence also, it"may be establishedthat the human race will never cease, for ifit were to cease, the Divinework would be limited to a certain number, and so the regard to what( is infinite would perish.
    • 1~Heaven and Hell are from theHuman Race14* In the Christian world, it is wholly unknown that heavenand hell are from the human race. For it is believed that angels havebeen created from the beginning, and that heaven was thence formed;and that the devil or satan was an angel of light but because he becamerebellious, he was cast down with his crew and thus hell was formed.lLis a matter of the greatest amazement to the angels that such is thebelief ID the-Christian world,-and still more thatnothing is reallyknown about heaven when in fact that is a primary t!Ungof doctrineiithe_~hurch. And because such ignorance reigns, they rejoiced -inheart that it has pleased the Lord now to reveal to those in the Christianworld many things about heaven and also about hell, thereby dispellingas far as possible the darkness that k-increasing everY day becaus~ theChurch has come to-itS-end. Wherefor;;:tIiey wishmeto declare fromtheir lips that, in the entire heaven, there is not a single angel who wascreated such from the beginning, nor in hell any devil who was createdan angel oflight and cast down; but that all, both in heaven and in hell,are from the human race; in heaven, those who lived in the world inheavenly love and faith, in hell, those who lived in infernal love andfaith; also that it is hell, taken as a whole, that is called the devil andsatan-the nlg!!e devil being given to the hell that is behind, wherethose are who are called evil genii, and the n~e~l being given tothe hell that is in front where those are who are called evil spirits.The character ofthese hells may be seen in the work HEAVEN AND HELL1 (From ARCANA CJIl.LESTIA.) The hells taken together, or the infemalstaken together, are called the devil and • satan (n. 694).Those who were devils while in the world become devils after death(n·968).* Nos. 14, 15, 16, 18, 20 and 21 aTe nearly identical with HEAVEN AND HELLnos. 3II-3I6.-Translator14
    • THE LAST JUDGMENTtowards the end. The angels said that the Christian world had gatheredsuch a belief about those in heaven and those in hell from certain pas­sages in the Word not understood in any other way than in accordancewith the sense of the letter, and not illustrated and explained bygenuine doctrine derived from the Word, although the sense of theletter of the Word unless the ge~uine doctrine o~J:he_C.lllI~h shedslight upon it, draws the mind in different directions, and this begetsignorant opinions, heresies and errors.l15 Another cause for the man of the Church believing in thisway is that he believes no man can come into heaven or hell until thetime of the last judgment; concerning which he has accepted theopinion that then all the things that are before the eyes are to be des­troyed, and that new things are to come into existence, and that thenthe soul is to return into its body, from which conjunction man will( again live as a man. This belief involves the other about angels being) created from the beginning. For it is impossible to believe that heaven and hell are from the human race when it is believed that no man canI go there before the end ofthe world. But that man might be convinced 2that this is not the case, it has been granted me to be in company withangels and also to talk with those who are in hell, and this now forfm.E1Y y~l!!._s, s.£-~etimes continually fr~m m~rning until e~~lliyg, andthus be informed about heaven and hell. The purpose of this is thatI t!:e man of the Church may ~ longer ~ontinue i~his erroneous, belief about resurrection at the time of judgment, ana about testateof the soul in the meantime, as well as about angels and the devil. Asthis beliefis a belief in what is false, it involves [the mind in] darkness,and with those who think about those things from their own intel­ligence, it induces doubt and at length, denial. For they say in their1 (From ARCANA CJI!.LESTIA.) The doctrine of the Church will be derivedfrom the Word (n. 3464,5402, 6832, 1°763, 10765).The Word cannot be understood without doctrine (n. 9021, 9409, 9424,9430, 10324, 10431, 10582).True doctrine is a lamp to those who read the Word (n. 10400).Genuine doctrine will be from those who are in enlightenment from theLordCn.:25IO, 25I6, 2519, 9424, 10105).Those who abide in the sense of the letter of the Word without doctrinecan arrive at no understanding of Divine truths (n. 9409, 9410, 10582).And they are carried away into many errors (n. 10431).The difference between those who teach and learn from the doctrine ofthe Church derived from the Word, and those who do so merely from thesense of the letter of the Word (n. 9025).
    • IS] THE LAST JUDGMENTheart, How can so vast a heaven with so many stars, and with thesun and moon, be destroyed and dissipated; and how can the starswhich are larger than the earth then fall from heaven to earth; andhow can bodies devoured by worms, consumed by decay, and scatt­ered to every wind, be gathered again to their soul; and where in themeantime is the soul and what is its nature when deprived ofthe sensesit had in the body?, besides many similar things which, becausethey are incomprehensible, do not come within belief, and with many,• destroy faith concerning mans eternal life, and concerniD.gheaven-and. hell, andwith-these the other matters that pertain to the faith of the3 Church. That this belief has been destroyed is evident from its beingI said, Who has come to us from heaven and told us that there is aheaven? What is hell? Is there any? What is this about mans being tormented by fire to eternity? What is the day ofjudgment ? Has it notIbeen expected in vain for ages?-besides other things in~olving ~_ denial of everything. Therefore, lest those wIio trunk sucIi things-as( many are accustomed to-do who, from- their worldly WISdom, are re­. puted to be erudite and learned-should any longer confound andmislead the simple in faith and heart, and induce infernal darknessre­specting. God andlieaven an -ct.ernal life, and all else that depends on) these, the interiors of my spirit have been opened by the Lord, and Ihave thus been permitted to talk, after their decease, with aU whom Ihave ever known in the life of the body. With some of them I havespoken for days, with some for months, and with some for a year, andalso with so many others that I should not exaggerate if I should say.a hundred thousand, of whom many were in the heavens and manyin the hells. I have also spoken with some two days after theirdecease, and have told them that their funeral services and obsequies, were then being prepared for their interment. At this, they said, that it was well to cast aside that which had served tl1em asabody and-for bodily functions m-the world, and they wishe meto say they were· not dead but that they are living, men the sameas before, and had merely crossed over from one world intotheother. They are not conscious, they said, of having lost anything,since they are in a body and its sensual things just as before, also,., in [the exercise of] understanding and w;U as before, having thoughtsand affections, sensations, pleasures and desires of the same4 quality as in the world. Most of those who had recently died, whenthey saw themselves to be living men as before, and-iil--a similar suite(for, after death, every ones state oflife-Is-ilt first just as it was in theworld, but it is gradually changed with hini either into heaven or intohell) were moved_~~ ~ew joy at_being alive, saying that they had not16
    • THE LAST JUDGMENT [15believed it would be so. But they were greatly astonished that theys-hould have been-msuch igOOrance and blindness about-the state oftheir-life after death, and still more that the man of the Church shouldbe in such ignorance and blindness when yet he, above all men in thewhole world, could be clearly enlightened in regard to these things.1( Then for the first time they began to see the cause ofthat blindness and 5) ignorance, which is, that eEernal things which are tl?ngs relating to theworld and the body, had so occupied and filled their minds that they) <:.!?u1d not be raised into the light o~ayen nor consider the!hings <?!the Church beyond doctrinal matters. For while matters relating to thebooy and the world are loved, asmuch as they are In""the present time,nothingbut darkrless flows into the mind when a man wishes to thinkabout the thiIigs of heaven beyond the dictate of the doctrine of faithbelonging to his own Church.16 Very many of the learned from the Christian world areastonished when, after death, they see themselves in a body, in garmentsand in houses, as in the world. And when they recall what they hadthought about the life after death, about the soul, spirits, and heavenand hell, they are ashamed and_~ay that they had thought_foolis!!lyand that the simple iillaith thoughtffiuch morewisely than they.Learnedmenwho had confirmed themselves in such ideas, and hadat­tributed all things to Nature, were examined and it was found thatthe interiors of their mind were closedand the exteriors opened, so_ . _ _ __ < ~ a _ _1 (From ARCANA C£LESTIA,) There are few in Christendom today whobelieve that man rises again immediately after death (preface to chap. xviof Genesis, and n. 4622, 10758). They believe that this takes place at the timeof the last judgment when the visible world will perish (n. 10595).The reason for this belief (n. 10594, 10758).Nevertheless man does rise again immediately after death, and is then aman in all respects and in every least respect (n. 4527, 5006, 5078, 8939,8991, 10594, 10758).The soul which lives after death is mans spirit, which in man is the manhimself, and in the other life is also in a complete human form (n. 322,1880-1,3633,4622,4735, 5883, 6054, 6605, 6626, 7021, 10594)·From experience (n. 4527, 5006, 8939).From the Word (n. 10597),What is meant by the dead being seen in the Holy City (Matt. xxvii 53)(n·9229)·How man is resuscitated from the dead, from experience (n. 168-189).His state after resuscitation (n. 317-9, 2II9, 5070, 10596).False opinions concerning the soul and concerning resurrection (n. 444-5,4527, 4622, 4658).
    • --- - --16] THE LAST JUDGMENTthat they did not look towards heaven but towards the world andaccordingly also towards hell. For to the extent that the interiors ofthe mind have been opened, to that extent does a man look towardsheaven; outtO the- extent that the interiors have been dose and theexteriors opened, he looks towards hell. For the interiors of man havebeen formed for the reception of all things of heaven, but his exfenorsfor the receptlon of all things of the world; and those who receive theworld, and not heaven at the same time, receive helP17 By the daily experience of many years, it has been provedto me that mans spirit, after release from the body, is a man and in asimilar form. For I have seen, heard and spoken with them a thousandtimes, even on the matter that men in the world do not believe spiritsto be men, and that those who do believe are reputed by the learned~oJ>~ s~pl~. Spirits were sad at heart that ~h ignoranceshocld stillpersist in the world, and most of all within the Church. But they saidthat tlli~ belief had emanated-Ehiefly from the learned who thoughtabout the soul from bodily sense. From this, they l1aVe held no otheridea about it than as of mere-thought which, when it is without anysubject in which and from which it is regarded, is like some volatileform of pure ether which cannot but be dispersed when the body isdying. But because the Church believes, from the Word, in the im­mortality of the soul, they could not do otherwise than attribute to thesoul something of life such as belongs to thought, but yet they did notattribute sensation such as a man has, until the soul was again unitedto the body. Upon this opinion is based the teaching about resurrec­tion and the belief that there is to be a reunion when the last judgmentcomes. For when such a hypothesis about the soul is conjoined withthe faith of the Church concerning mans eternal life, no other con­clusion is possible. So it is that when anyone thinks about the sQ..ul fromdoctrine and at the same time from hypothesis, he does not entirelygrasp that it is a spirit, and the latter in human form. Added to this,scarcely anyone today knowswhatthe spiritual is and still less thatthose who are spiritual; as-all spiritS-and angels are, have any humanform. The consequence is that almost allwho come from theWOrtdare greatly astonished that they are alive and are men just as before,and without any difference at all. But when they ceas~ to wonder at1 (From ARCANA C£LESTIA.) In man the spiritual and natural worlds areconjoined (n. 6057).The internal of man is formed in the image of heaven, but the external inthe image of the world (n. 3628,4523-4,6057, 6314,9706, 10156, 10472).18
    • THE LAST JUDGMENTthemselves, they are then astonished that the Church knows nothing~ning any such~ state of men after dea~, when yet;alfwhohaveever lived in the world are in the other life and are living as men.And because they were wondering also why this had not been revealedto man by visions, they were told from heaven that this could havebeen done, for nothiDg is easier when it pleases the Lord; but that) those who had confirmed -themselves in falsities opposed to theseI things would still not have believed even if they themselves shouldsee the visions. Further, [theywere told] that it is verydanger01is to reveal iinytIllng from heaven in the pres~nc~o~tho~~Eo are in w~l~yand bodily concerns, because in that case they would first believe andwould afterwardS-deny, and so would profane the very truth itself; for) to believe and afterwards to deny is to profane; and those who profane( are thrust down into the lowest and most grievous of all the hells.) This is the danger meant by the Lords words,I He hath blinded their eyes, and hath hardened their hearts, lest they shouldsee with their eyes and understand at heart and be converted, and I shouldl heal them (John xii 40).and that those who are in worldly and bodily loves still would notbelieve is meant by these words,Abraham said to the rich man in hell, They have Moses and the Prophets,let them hear them. But he said, Nay, father Abraham, but if someoneshould come to them from the dead, they would be converted. But Abrahamsaid to him, If they hear not Moses and the Prophets, neither will theybelieve even though someone should rise again from the dead (Luke xvi29-31). - -18 That heaven is from the human race can be established alsofrom the fact that angelic and human minds are alike, both enjoying( the ~~cu1ty of understanding, of pe.!ceiving and or.williE-g. Both-h~~~( _ ) been formed_to receive h~~n. For the human mind is wise just asthe angelic mind, but man is not wise to the same extent while in the world, because he is in an earthly body, and in it his spiritual mindIthinks naturally, for his spiritual thought which he has equally withth~angel~then flows down into natural ideas corresponding withspiritual ones, and is thus perceived there. But it is otherwise when thez - mans mind is freed from bondage to that body. Then, heii010ngerthinks naturally but spiritually, and when he thinks spiritually, hethen thinks things that are incomprehensible and indfaole-"to thenatur~anjust as an_angel does. Wherefore, it can be established that19
    • 18] THE LAST JUDGMENTmans internal, which is called his slirit, is, in its essence, an angeJ.1That an angel is in a complete humaI1form may be seen in the workHEAVEN AND HELL (n. 73-77). When, however, mans internal has notbeen opened above but only beneath, it is still, after its release from thebody, in human form, but a horrible and diabolical form, for it is notable to look upwards towards heaven, but only downwards towardshell. ---­19 The Church could have known from the Word that heavenand hell are from the human race, and could have made this one ofits~ doctrines1 lLiLhacl admi!!e~nlightenmeI!-Lf~m_heayen, and paid)heed to the Lords words to the thief, that today he would be with Himin paradise, (Luke xxiii 43); and to those words which the Lord spokeconcerning the~an and Lazarus, that the former went into hell,and spoke thence with Abraham, and that the latter went into heaven;(L1!:ke xyi 19-31), also what the Lord spoke to the Sadducees concerningresurrection,God is not the God of the dead, but of the living (~i 32).2­ - They could also have known it from the general belief of all who livea go~e, especially fromtheir faith around the time of death, whenthey are no longer in worldly and bodily concerns, in that they believethey Will come into heaven whenever the life of their body departs.T~s belieUeign3_!Yi!!J. all so long as they do not think-fiom the doetrlOeofthe Church concerning resurrection at the time ofthe last judgment.Enquire whether it be not so, and you will be confirmed.-.3;- Moreover, he who has been taug~t!bout Divine order canunderstand that man was created to become an angel, because in himis 1J!e_ultimate of order (see aboven.9), into which what belongs toheavenly and angelic wisdom ~ be formed, restored and multiplied.Divine order never stops midway there to form a something apartfrom an ultimate, for it is not in i~iul!tess_and c~E1pletion there, but1 (From ARCANA C£LESTIA.) There are as many degrees of life in man asthere are heavens, and these are opened after death according to his life(n. 3747, 9594).Heaven is in man (n. 3884).Men who live a life of love and charity have in them angelic wisdom,but it is then hidden; they come into that wisdom after death (n. 2494).In the Word, the man who receives the good oflove and of faith from theLord is called an angel (n. 10528).20
    • THE LAST JUDGMENT [20it goes on to the ultimate. And when it is in its own ultima~e, it takes onits form, and-by means there collected, it renews itself and producesitself further, which happens throug~procreati2-ns. Therefore, tht:s~minary ~f heaven is in the ultimate. This also is meant by thosethings said about man and his creation in the first chapter of Genesis,God said, Let us make man in Our image, after Our likeness-and Godcreated man in His image, in the image of God created He him, male andfemale created He them; and God blessed them and God said unto them,Be fruitful and multiply (Gen. I 26-28). To create in the image of God and in the likeness of God is to confer!upoil~m-all things from fir~!_thirigs....!oJast, and thus to makehim,as to the interiors of his mind, an angel.GI The Lord rose again not as to His spirit alone but also asto His body, because when He was in the world He glorified His wholeHuman, that is, He made it Divine. For His soul which He had fromthe Father, was from Itselfthe very Divine, and His body became a like­ness of the soul, that is, of the Father, thus also Divine. That is whyHe, differently from any man, rose again as to both;! and this He mademanifest to the disciples who, when they saw Him, believed that theysaw a spirit, by saying:See My hands and My feet, that it is I Myself; Feel Me and see, for a spirithath not flesh and bones as ye see Me have (Luke xxiv 36-39).By these words, He indicated that He is Man not only as to the spiritbut also as to the body.22 It has been further shown in many sections in the workHEAVEN AND HELL that heaven and hell are from the human race, asin the following:The heathen, or peoples outside the Church, in heaven (n. 318-328);Little children in heaven (n. 329-345);The wise and the simple in heaven (n. 346-356);The rich and the poor in heaven (n. 357-365);In respect of his interiors every man is a spirit (n. 432-444);Man after death is in a complete human form (n. 453-460);1 (From ARCANA CJELESTIA.) Man rises again only as to his spirit (n. 10593-4).The Lord alone rose again as to His body also (n. 1729,2083,5°78, 10825).21
    • 22] THE LAST JUDGMENTMter death, man is possessed ofevery sense, and ofall the memory,thought and affection that he had in the world, leaving nothingbehind except his earthly body (n. 461-469);The first state of man after death (n. 491-498);The second state of man after death (n. 499-5II);His third state (n. 512-517);and further, the things concerning the hells (n. 536-588);from which it can be established in particular that heaven does notconsist of certain angels created in the beginning, nor hell from acertain devil and his crew, but only from those who were born as men.22
    • All Men) as many as have been bornfrom the BeginningofCreation andhavedied) are either in Heaven or in Hell23 Firstly, this follows from the things stated and shown inthe preceding section, namely, that heaven and hell are from the humanrace.Secondly, from the fact that every man, after a life in the world,lives to eternity.Thirdly, thus all who have ever been born human beings from thecreation of the world and have died, are either in heaven or in hell.Fourthly, since all who are born henceforth will also come into thespiritual world, that world must be of a size and nature beyond com­parison with the natural world in which men are on earth.But in order that all these things may be perceived more distinctlyand may be more clearly evident, I would set them out and describethem one at a time.24 It follows from the things stated and shown in the precedingsection, namely, that heaven and hell are from the human race, that allwho have ever been born human beings from the beginning ofcreationand have died, are either in heaven or in hell. This is clear withoutexplanation. The general belief has hitherto been that men will notcome either into heaven or hell before the day of the last judgment,when souls will return into their own bodies, and will enter therebyinto the enjoyment of such things as they believe to belong to thebody. Simple people have been led into this belief by those who pro­fessed wisdom and who made investigation into the interior state ofman. The latter, having thought nothing about the spiritual world,but only about the natural world, and not therefore about the spiritualman, have consequently been ignorant ofthe fact that the spiritual man,which every man has in the natural, is just as much in human form asis the natural man. So, it has never entered their minds that thenatural man derives his own human form from his spiritual man,23
    • 2THE LAST JUDGMENTalthough they might have seen that the spiritual man acts at its biddingin everything and each single thing of the natural man, and that thenatural man does absolutely nothing from himself.It is the spiritual man that thinks and wills, for this the natural man e:atinot doofhimself, and thou t ancl~ill is the aM in all ofthe nat~al) man. For the natural man acts a~ the spiritual wills, and also speaksI as ~e spiritual ~s so utterly that action is nothing but will, andspeech nothing but thought. For, if you take away thought and will,both speech and action cease instantly. From these things it is clear thatth~ ~pirituaI man is truly man, an5i is in everything and each single thip.gof the natural man, and that their forms are alike, for there is not apart nor particle~f the natural man in which the spiritual does not actand live. Yet the spiritual cannot appear before the eyes ofthe naturalman, for the natural cannot see what is spiritual, altho1!gh t1J.e spip,tualgm see what is natural, the latter [condition] being according to order,but the former contrary to it. For there is an influx of the spiritual4J:tQ..th~.!!.@d[al and therefore also of the power of seeing, for sigh.Lalso3 is influx; but the reverse does not take place. It is the spiritual man thatis called mans spirit, and which appears in the spiritual world in acomplete human form and lives after death. Because, as said above,the intelligent have known nothing about the spiritual world, andtherefore, nothing about mans spirit, so they have seized upon theidea that a man cannot live as man until his soul has returned into itsbody and again put on its senses. Hence have arisen such meaninglessideas about mans resurrection, as, for example, that bodies, althoughdevoured by worms or fish, or quite dissolved into dust, would yet, byDivine Omnipotence, be collected together and reunited to their souls,and that this will not take place except at the end of the world whenthe visible universe will perish; and many other similar ideas all ofwhich are beyond comprehension, and which present themselves tothe minds first intuition as impossibilities, and as contrary to Divineorder. Such ideas moreover weaken the faith of many, for those whothink from wisdom cannot believe unless they can, to a certain extent,understand, and cannot concede belief in impossibilities, that is, beliefin such things as man thinks impossible. Hence also, those who do notbelieve in a life after death find evidence for their denial. But that manrises again immediate:y after death and that he is then in a completehuman form can be seen in the work HEAVEN AND HELL in many of itsrsections. These things have been stated so that it may be confirmed, still further that heaven and hell are from the human race; from which it follows that all who have ever been born human beings from theZ beginning of creation, and have died, are either in heaven or in hell.
    • THE LAST JUDGMENT25 That every man after a life in the world lives to eternity isestablished from the fact that man is then spiritual and no longernatural, and that the spiritual man, when separated from the natural,remains to eternity such as he is, for the state ofman cannot be changedafter death. Moreover, the spiritual of every man is in conjunctionwith the Divine, for it can think about the Divine and also love theDivine and be affected by all things that are from the Divine, such asthose which the Church teaches; hence it can be conjoined to the Divineby thought and will, the two faculties which belong to the spiritual manand make his life. What can be thus conjoined to the Divine can never die for the Divine is with him arid conjoins him to Himself. Besides 21 this, man as to his mind is created inthe form of heaven;lind the formI of heaven is from the Divine Himself, as can be established in the workHEAVEN AND HELL, where it has been shown;The Divine of the Lord makes and forms heaven (n. 7-12, and n.]8-86);Man has been created that he may be heaven in least form (n. 57);The entire heaven as one whole resembles one man (n. 59-66);.Therefore an angel is in a complete human form (n. 73-77);an angel is a man as to his spiritual. On this matter also I have some- 3r times talked with angels. They gI"eatly wondered thatLatnong those in the Christian woda-whO are called intelligent, andwho are also believed) by others to be intelligent, t~a.!z_y:ery_manY-Fh2-..£.0J!1 letely..!eject~elief in their own iffi!llorta!ity, believing that mans soul is dis­( sipated afi.ter death just like that of a beast. Th~y 40. not p~~eiy~~e) distinction oflife between man and beast, which is that a man can thinkI above himself about God, heaven, love; faith, spiritual and moral good,( truths and like things, and th~s can be raised up to the Div4!.e!i~lf,and be conjoined with Him througn-lill tnese things. But beasts can­not be raised above their natural state to thinking on such things,consequently, their spiritual cannot after death be separated fromtheir natural,land live by itself, as can the spiritual of man. This, too,is the reason why the life of the beast is dissipated with its natural life.1 (From ARCANA ClELESTIA.) There is also an influx from the spiritual worldinto the lives of beasts, but this is general, not specific as it is with man(n. 1633, 3646). - ­The difference between men and beasts is that men can be raised abovet~m.~~lv~s to th~]"~, so as to thi~k of th~Divine, torove Hlm;-and thusto be conjoined with the or, w ereby they have eternal life. It is otherwisewith beasts which cannot be raised to such heights (n. 4525, 6323, 9231).25
    • THE LAST JUDGMENT4 The angels went on to say that the reason for many oCth~_so-calledintelligent in the Christian world-not-believing in tbeir own-iITiffior­tality is that at heari:they deny the Divineand r~co :se Nature inplace of the Divine. fhosew""ho think-from such principlescannotthii1k of any eternity by means of conjunction with the Divine, norconsequently, of the state of man as being unlike that of beasts, forwhen they reject the Divine from their thought they also reject what is5 eternal. They said further that there is with every single man an inmostor highest degree of life or an inmost or highest somet1UIig into whichthe Divine of the Lord first, or most closely inflows, and from whichHe arranges all the other interior things which belong to the spiritual). and natural man, and which follow in accordance with the degrees ofI order with them. This inmost or highest they call the Lords entranceto man, and His veriest dwelling-place with him. By this inmost orhighest, they continued, man is man and is distinguished from brute animals which do not have it; and hence it is tpat, as to the interior things of his mind and animus " man, unlike animals, can be raised) up by the Lord to Himself, can believ~ in Him, call be affected by loveto Him, can receive intelligence and wis4.~m, and can talk from reason.6 When asked about those who deny the Divine and Divine trut:liS;"bywhich there is conjunction of mans life with the Divine Himself, andhow they even live to eternity, they said that_!Q.~~ eq!:1~ny~a~~efaculty of thinking and willing, hence of believing and loving suchthings as are from thebivine~ just as those have who acknowledge theDivine; and it is this faculty which makes them equally immortal.They further stated that they have this faculty from the above­mentioned inmost or highest which is in every man; that eventhOSeinhell have thiS-faculty, andithas been shown inmany places that fromit they have the faculty ofreasoning and speaking against Divine truths.7 Hence it is that every man, whatever his character, lives for ever.) Because every man liyc~ ~fter death for ever, the~efore -no angel n~r any_~ irit ev~ t~nk!, abo!t death, i~ed, ther~re quite igE2rant of( what.it is to die. Wherefore, when death is mentioned in theWord, it is understood by the angels either as damnation which isdeath in the spiritual sense, or as the continuation of life and resurrec­tion.! These.._!hi.Egs have been said to confirm that all men,1 (From ARCANA ClBLESTIA.) When death is mentioned in the Word in con­nection with the evil, in heaven it is understood as damnation which isspiritual death, and also hell (n. 5407, 6119, 9008).Concinued ac foot 0/ next page26
    • THE LAST JUDGMENTas many as have been born from the beginning of creation and havedied, are alive, some in heaven and some in hell.26 All men, as many as have been born from the beginning ofcreation and have died, are either in heaven or in hell. In order that Imight know this, it has been granted me to talk with some who livedbefore the flood, and also with some who lived after the flood, as alsowith some of the Jewish nation, known from the Word of the OldTestament, with some who lived at the time of the Lord, with manywho have lived in succeeding centuries down to the present day, and inaddition, with all after their death whom I had known during theirearthly life. Besides these, I have talked with little children, and withmany of the heathen. From all these experiences, I have been fullyconvinced that there is not one who waS ever born a human being, fromthefirst creation of this_eaftb, who IS not ~ther ru-heavenor in heU:­27 Since all who are born henceforth will also come into thespiritual world, that world must be of a size and nature beyond comparisonwiilitnen;;tUral world in which men are on earth. This is evident fromthe enormous multitude of men who, from first creation, have passedover into the spiritual world and are there together. Then, there arethe continual increases henceforth from the human race which will beadded to them, and this without end, in accordance with those things( shown above in the appropriate section (n. 6-13) n~ly, that pr09".~a- tions ofthe human race on earth will never cease. It has sometimes beengranted.me~ whenmy eyes have been ope~ed, to see h~~e 2) even !!9w i the multitude ofmen there; it was so great as could scarcelyl be numbered. They.were there in some myriads, and that was onlyin one place towards one region,-how many must there be in theothers? For there, they are all gathered into societies, and the societiesexist in vast number, and each society in its own place forms threel:!~~_ens, below which are tnree hells. Thereare thus some there whoare on high, some in the middle and those below them, and there aresome in the depths or the hells under them. Those who are higherup dwell with one another as men do in cities in which there are someThose who are in goods and truths are called the living, but those inevils and falsities, , the dead (n. 8r, 290, 7494).By , death " when it treats of the good who die, in heaven is understoodresurrection and the continuation of life, for then the man rises again, con­tinues his life, and enters into eternity (n. 3498, 3505, 46r8, 462r, 6036,6222).21
    • 3THE LAST JUDGMENThundreds of thousands together. Hence, it is clear that the n~t]lr.all worl~ in which men are on earth ca~ot be compared with that worldas to the number of thellliman race, and so, when a man passes from the naturaJI into the spiritua(world, it is like passing from a village intoI a great city.It can also be established that the natural world cannot be comparedwith the spiritual world as to its quality, for, not only do all thingsexist there which are in the natural world, but over and above, in­) numerable others which have never been seen in this world nor canbel presented to view. For there, spiritual things are portrayed, eachaccording to its own type, ~ap earance 3.§.)f natural, and each singlething with infinite variety. For the spiritual so far surpasses_the ~alin excellence that few are the things ~at can be presented to the naturalsen~e. For the natural sense cannot grasp one ofa thousand things thatthe spiritual mind grasps, and all the things ofthe spiritual mind presentthemselves in forms before their sight. Hence it is that the nature ofthe spiritual world as to its splendours and its wonders beggarsaes­cription. These, moreover, increase with the growth in numbers ofthe human race in the heavens, for all things there are set forth in formsS2!responding to each ones state ~.l0 love and faith, and thence tointelligence and wisdom, thus, with continually increasing variety inaccordance with the increasing multitude. Hence it is said by thosewho have been raised into heaven that they have there seen and heard4 such things as eye hath never seen nor ear heard. From the foregoingit can be established that the spiritual world is such as to be beyondcomparison With the natural world. Its nature may be further seen IDthe work HEAVEN AND HELL where it deals with-The two kingdoms of heaven (n. 20-28);The societies of heaven (n. 41-5°);Representatives and appearances in heaven (n. 17°-176);The wisdom of the angels of heaven (n. 265-275).Yet the things which are there described are comparatively few.28
    • G)The Last Judgment must be where allare together) there/ore in the SpiritualWorld and not on Earth28 Concerning the last judgment, it is believed that the Lordwill then appear in the clouds of heaven with the angels in glory, andwill awaken from their graves all who have ever lived from the begin-ning of creation, and will clothe their souls with a body; and whenthey have thus been assembled He will judge them, [sending] thosewho have done well to eternal1ife or heaven, and those who have doneevil to eternal death or hell. This belief in the churches is [derived] 2from the sense of the letter of the Word; nor could it be removed solong as it was unknown that there is a spiritual sense to every singlething that is said in the Word and that that sense is the Word itSelf,fOr which th-esense of the letter serves asafoundation or base, andthat, without such a letter, it would not have been possible for theWord to be Divine and to serve both heaven and the world as a meansof instruction for life and faith, and as a means of conjunction. He,therefore, who knows the spiritual things to which the natural thingsin the Word correspond, can know that by the Lords coming in theclouds ofheaven is not meant His appearance thus, but His appearance( in the Word. For the Lord is the Word because He is the DivineTruth. The clouds of heaven " inWlUCh He is to com~, is the ~e) ofthe letter ofthe Word;and the glory is its spiritual sense. The, angels are the heaven from which theapj)"earance comes, and theyare also the Lord as to Divine Truths.1 Hence it is clear what is meant1 (From ARCANA C£LESTIA.) The Lord is the Word, because He is theDivine Truth in heaven (n. 2533, 2813, 2859, 2894, 3393, 3712).The Lord is also the Word because the Word is from Him and concerningHim (n. 2859); and in the inmost sense it treats only of the Lord, especiallyabout the glorification of His Human; thus the Lord Himself is there(n. 1873, 9357).Continued at foot of next page29
    • 28] THE LAST JUDGMENTby these words, namely, that when it is the end of the Church, theLord will..~pen up .t!:e: spiri!u_al sense of the Word, and ~~s, Divinetrug,. as it is in itself; so that this is the sign that the last judgment is at3 hand. That there is a spiritual sense in every single thing that is statedin the Word, and in every single word, and what that sense is, can beseen in ARCANA C£LESTIA, in which are explained, according to thatsense, all the contents and details of Genesis and Exodus from which,things collected concerning the Word and its spiritual sense may alsobe seen in the small work THE WHITE HORSE, Mentioned in theApocalypse.29 It is established from the two preceding sections, and alsofrom those which follow, that the last judgment will have taken place inthe spiritual world, and not in the natural world, or on earth. In thetwo preceding sections it has been shown that heaven and hell arefrom the human race, and that all men, as many as have been bornfrom the beginning of creation and have died; are either in heaven-orin hell, and thustheyareallthere together. In-sections-which follow,however, it is still to be shown that the last judgment has already beenaccomplished.30 Besides, no-one is judged from the natural man, and so notwhile he is living in the natural world, for man is then in a naturalbody. But he is judged in the spiritual man, and so, w1len lleCOmesinto the spiritual world, for man is then in a spg-itual b~dy. Itis thespiritual with man that is judged, but not the natural, for the latteris not gUilty ofanyblameoraccusation, because it does not live fromitself, being only the agent or instrument through which the spiritualman acts (see above n.24). Tliis IS also a reason why tl-iejudgmentupon men takes place when they have put off their natural body, andThe Lords coming is His presence in the Word, and revelation (n. 3900,4060)., Clouds in the Word mean the Word in its letter, or the sense of the letter(n. 4060,4391,5922,6343,6752,8106,8781,9430, 10551, 10574)., Glory in the Word means Divine Truth, such as it is in heaven andsuch as it is in the spiritual sense (n. 4809, 5922, 8267, 8427, 9429, 10574)., Angels in the Word signify Divine Truths from the Lord, for angels arereceptions of these truths, and do not speak them from themselves but fromthe Lord (n. 1925, 2821, 3039, 4085, 4295,4402, 6280, 8192, 8301).The trumpets or horns which the angels then have mean Divinetruths in heaven, and truths revealed from heaven (n. 8815, 8823, 8915).3°
    • THE LAST JUDGMENThave put on the spirituaL In the spiritual body also, man appears suchas he is as to love and faith, for everyone in the spiritual world is theimage of his love, not only as to face and bod~-out als-o as to speechaiid actions (see in the-work HEAV"E--r:rAND HELL, n. 481):-Hence it isthat all their qualities are known, and they are immediately separated,when it seems good to the Lord. It is clear also from the foregoingthat judgment takes place in the spiritual world, and not in the natural,or on earth.31 It may be seen in the work HEAVEN AND HELL, and there,in the section entitled,Man after death is such as his life has been in the world (n. 470-484),that the natural life with man effects nothing, but his spiritual life inthe natural, since the natural from itself is devoid ofMe, the apparentlife-illltheing fromthelife of the spiritual man; dms, it is thespirftualman that is judied;"""and moreover, to be judged according to hisworks is meant with reference to the spiritual man.32 To these I would add a certain heavenly arcanum, whichhas indeed been mentioned in the work HEAVEN AND HELL, but has notyet been described. After death, everyone is attached to some society,and this happens as soon as he comes into the spiritual world (see inthat work n. 427 and 497). But the spirit in his first state does notknow this, for he is then in his externalS"anduot yet in ll1ternals.WhiIehe is in this state, hegoes -hither and thither, wIlereverthedesires of his animus lead him; but still he is actually where hislove is, that is, in a society where there are those in a love similar to hisown. When the spirit is in such a state, he appears in many other 2places, present everywhere as if even in the body, but this is only anappearance. Wherefore, as soon as he is led by the Lord into his rulinglove, he vanishes immediately from the eyes ofothers, an -isamong hisOWn in the society to which he is attached. This is peculiar to thespiritual world and is a matter of wonder to those who do not knowthe cause. Hence now it is that, as soon as spirits are gathered together,and are separated, they are also judged, and each one is instandy in hisown plac:;e, the good in heaven in a society there amongtheirown, butthe-evil in hell in a society there among their own. It can also be 3established from these things, that the last judgment can take placenowhere else than in the spiritual world, since everyone there is in theimage of his own life, thus each one is with his own. It is otherwise31
    • THE LAST JUDGMENTin the natural world. There the good and the evil can be together,neither knowing the nature of the other, nor being separated from oneanother in accordance with their lifes love. Indeed, it is not possiblefor any man when in the natural body to be in heaven or in hell.Wherefore, in order that a man may come into one or the other, hemust put off his natural body, and, after he has put it off, be judgedin a spiritual body. That is why, as stated above, the spiritual man isjudged, and not the natural.
    • -- -(.:i)The Last Judgment takes place whenthe Church is at its end)" and the Churchis at its end when there is no faithbecause there is no charity33 There are many reasons for the last judgment taking placewhen the Church is at its end. The first is that the equilibrium betweenheaven and hell then begins to perish, and with the equilibrium, thevery freedom of man. And when mans freedom perishes, then he canno longer be saved. F.2r h~-isthencamedaway from freedom towarashell, arid cannot be led in freedom towaras heaveI1. For,-witlioutfreedom, no--=One -can be reformed, and all manS freedom is from theequilibrium between heaven and hell. That dus is so can be establishedfrom two sections in the work HEAVEN AND HELL where is treated,The equilibrium between heaven and hell (n. 589-596),andIt is by means of the equilibrium between heaven and hell that manis in freedom (n. 597-6°3);and also there, that no-onc can be reformed except in freedom.34 That the equili_brium bet""lVeen heaven and hell begins top~h._~--!I:~.~!1d ofthe Chur~h, can beestablished from the facfthat( heaven and hell are from the human race, concerning which see above in the appropriate section; and when few men come into heaven and, many into hell, evil from the one side increases over good from the"I other. For to the extent that hell increases, so does evil increase, and) all the evil that man has is from hell, while all the good he has is fromheaven. Because evil increases over good ill.!he. end of ~e_~hurch,therefore, all are then judged by the Lord, the evil being separatedfrom the good, and all things restored to order. A new heaven andalso a new Church onearth isestab1isneaand so the equilibrium is4 33
    • 34] THE LAST JUDGMENTrestored. This now is what is called the last judgment concerning whichmany things [will be told] in what follows.35 It is known from the Word that there is an end of theChurch when there is no longer faith within the Church, but it is notyet known that there is no faith if there is no charity. Therefore, somethings concerning that matter will now be said in what follows. It ispredicted by the Lord that at the end of the Church there is no faith,-When the Son of man cometh, shall he find faith on the earth? (Luke xviii 8).and also that there is then no charity,­At the consummation of the age, iniquity shall be multiplied, the charity ofmany shall grow cold-and this gospel shall be preached in all the world­and then shall the end come (Matt. xxiv 12, 14).The consummation of the age is the last period of the Church. In thatchapter in Matthew the state of the Church successively declining asto love and faith, is described by the Lord, but it is described thereby pure correspondences. Therefore, those things predicted by theLord cannot be understood unless the spiritual meaning correspondingto each item there is known. Wherefore, it has been granted me bythe Lord to explain all the things said in that chapter and some in thefollowing one, concerning the consummation of the age, His Advent,the successive vastation of the Church, and the last judgment, inARCANA C£LESTIA, [all of] which may be seen there (n. 3353-3356,3486-3489, 3650-3655, 3751-3757, 3897-3901, 4056-4060, 4229-42 31,4332-4335, 4422-4424, 4635-4638, 4661-4664, 4807-4810, 4954-4959,5063-5071).36 Other things will now be said on the matter that there isno faith if there is no charity. It is asserted that there is faith so longas the doctrinal things of the Church are believed, thus that there isfaith among those who believe. Yet merely to believe is not faith, forfaith is willing and doing what is believed. When the doctrinal thingsof the Church are merely believed, they are not in a mans life butonly in his memory, and hence in the thought of the external man;neither do they enter into his life before entering into his will and intohis actions therefrom. Then first is faith in the spirit of man, for mansspirit, the life of which is the very life of him, is formed from his will,and also from so much of his thought as proceeds from the will. Mans34
    • THE LAST JUDGMENTmemory and the thought from it is only the entrance through whichintroduction takes place. Whether you say the will or the love, it is 2the same thing since everyone loves what he wills, and wills what heloves. And so the will is the receptacle oflove, and the intellect whosefunction is to think, the receptacle of faith. A man can know, ponderand understand many things, but when left to himself, he thinks fromhis will or from his love, and casts away from him those things that donot agree with his will or his love. Therefore, he also casts away thosethings after the life of the body, when he is living in the spirit. For, asjust said above, that alone remains in the spirit of a man which hasentered into his will or love. The rest are regarded after death asforeign and because they are not of his love, he thrusts them out of thehouse and also turns away from them. It is another matter if a man 3not only believes the doctrinal things of the Church which are fromthe Word, but also wills and does them, then faith comes into being.For faith is the affection of what is true from willing the true becauseit is true, for willing what is true because it is true is the very spiritualof man. And this is quite distinct from the natural which is willingwhat is true not on account of its being true, but on account of onesown glory, fame and gain. The true, regarded abstractly from suchthings is spiritual, because in its essence it is the Divine. Whereforeto will what is true because it is true is also to acknowledge and to lovethe Divine. These two are wholly conjoined, and are indeed regardedin heaven as one. For the Divine which proceeds from the Lord inheaven is the Divine Truth (see in the work HEAVEN AND HELL, n. 128­132), and they who receive it and make it pertain to their life, are angelsin the heavens. These things have been stated so that it may be knownthat faith is not merely believing, but willing and doing; further, thatthere is no faith if there is no charity. Charity or love is willing anddoing.37 Within the Church at the present day, faith is so rare thatit can be said to be non-existent. This was clear from many, bothlearned and simple, who, as spirits, were examined after death as towhat faith they had in the world. It was found that each one of themsupposed that faith is only believing and persuading oneself that it isso, and the more learned that it is only to believe from trust or con­fidence that they are saved by the Lords passion and by His inter­cession. It was found that scarcely anyone knew that there is no faithunless there is charity or love. Indeed, they did not know what charitytowards the neighbour is, nor what is the difference between thinkingand willing. Most of them cast charity behind, saying that charity35
    • 237] THE LAST JUDGMENTdoes not effect anything, but only faith does. When they were toldthat charity and faith are one, just as the will and the understanding,and that charity resides in the will and faith in the understanding, andthat to separate the one from the other is like separating will andunderstanding, they did not understand this. Hence it was clear thatat the present day, there is scarcely any faith. This was also shownthem by living examples. Those who were persuaded that they hadfaith were brought to an angelic society where there was genuine faith,and then communication being granted them, they clearly perceivedthat they had no faith, which they also later confessed in the presenceof many. The same thing was also shown by other means in the pre­sence of those who professed faith, and who thought that they hadbelieved, but had not lived the life of faith which is charity. Each ofthem confessed that he had no faith, because there was nothing offaith in the life of his spirit, but only outside it in some thought whilethey were living in the natural world.38 Such is the state of the Church today, namely, there is nofaith in it because there is no charity; and where there is no charity,there is no spiritual good, for this good is solely from charity. It wasstated from heaven that with some there is still good, though it can­not be called spiritual good, but [may be called] natural good, for thereason that the very Divine truths are in obscurity, yet Divine truthslead the way towards charity, for they teach it and regard it as the endtowards which they lead. Therefore, charity cannot exist except inthe proportion that there are truths from which it exists. The Divinetruths from which the doctrines of the Church are [derived] haveregard to faith alone, wherefore they are called doctrines of faith, anddo not have regard to life. Now, truths which have regard only to faithand not to life cannot make a man spiritual; and so long as they areoutside his life, they are only natural, for they are known and con­sidered only as outside things. Hence it is that there is no spiritualgood today, but with some, only natural good. Moreover, every Churchat its beginning is spiritual, for it arises from charity; but in course oftime, it turns aside from charity to faith, and then from being aninternal Church becomes external. And when it becomes external,then is its end, since then it attaches all importance to knowledge,and little, ifany, to life. And to the extent that man, from being internalbecomes external, to that extent, spiritual light with him is darkened,so that he does not see Divine truth from truth itself, that is, from thelight of heaven, for the light of heaven is Divine truth, but he seesonly from natural light. That light is such that when by itself and not
    • THE LAST JUDGMENT [38enlightened from spiritual light, it sees Divine truth as in the night,and does not know from elsewhere whether it be true, except as astatement by a prelate, and accepted by the community in general.Hence it is that their intellect cannot be enlightened by the Lord, forto the extent that natural light shines in the intellect, to that extent isspiritual light darkened. Natural light shines in the intellect whenworldly, corporeal and earthly things are loved more than those that arespiritual, heavenly and Divine. To that extent also man is external.39 But because it is not known in the Christian world thatthere is no faith if there is no charity, nor what charity towards theneighbour is, nor even that the wili makes man himself, and his thoughtonly so far as it proceeds from his will, therefore, in order that thesethings may break through into the light ofthe intellect, I would appendcollected passages from ARCANA C£LESTlA which can serve as illustra­tion concerning these things.FROM ARCANA ClBLESTIACONCERNING FAITHThey who do not know that all things in the universe have relation towhat is true and good, and to the conjunction of both in order that anythingmay be produced, do not know that all things of the Church have relationto faith and love and to the conjunction of both (n. 7752-7762, 9186, 9224).All things in the universe have relation to what is true and good and tothe conjunction of both (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122,10555)·Truths are of faith, and goods are of love (n. 4352, 4997, 7178, 10367).They who are unaware that all things and every single thing in man have 2relation to the understanding and to the will and to their conjunction,in order that man may be man, are also ignorant of the fact that all thingsof the Church have relation to faith and love, and to their conjunction witheach other so that the Church may be in man (n. 2231, 7752-4, 9224, 9995,10122).Man has two faculties, one which i:; called the understanding, and theother the will (n. 641, 803, 3623, 3539).The understanding is dedicated to the reception of truths, thus to thethings of faith; and the will is dedicated to the reception of goods, thus tothe things of love (n. 9300, 9930, 10064).Hence it follows that love or charity COlJstitutes the Church, 2lld notfaith alone, or faith separated from them (n. 809, 916, 1798-9, 1834, 1844,4766, 5826).Faith separated from charity is no faith (n. 654, 724, 1162, 1176, 2049, 32116, 2343, 2349, 2417, 3419, 3849, 3868, 6348, 7039, 7342, 9783).Such faith perishes in the other life (n. 2228, 5820).37
    • 39] THE LAST JUDGMENTThe doctrinals concerning faith alone destroy charity (n. 6353, 8094).Those who separate faith from charity are represented in the Word by, Cain, Ham " , Reuben " the first-born of the Egyptians and by thePhilistines (n. 3325, 7097, 7317, 8093).To the extent that charity departs, the religion of faith alone prevails(n.2231).In course of time the Church turns away from charity towards faith, andat length towards faith alone (n. 4683, 8094).At the last period of the Church there is no faith because there is nocharity (n. 1843, 3488, 4689).Those who place salvation in faith alone excuse a life of evil; and thosewho are in a life of evil have no faith because they have no charity (n. 3865,7766, 7778, 7790, 7950, 8094).These are inwardly in the falsities of their evil though unaware of it(n. 7790, 7950).What is good cannot therefore be conjoined to them (n. 8981, 8983).In the other life, moreover, they are opposed to what is good, and to thosewho are in what is good (n. 7097, 7127, 7317, 7502, 7545, 8096, 8313).The simple in heart know better than the learned what the good of life is,thus what charity is, but not what faith separated is (n. 4741, 4754).4 What is good is being (esse), and what is true is existing (existere) thencederived, so that the truth of faith has its own being of life from the goodof charity (n. 3049, 3180,4574, 5002, 9154)·Hence the truth of faith lives from the good of charity, thus the life offaith is charity (n. 1589, 1947, 1997, 2571, 4070, 4096-7, 4736, 4757, 4884,5147, 5928, 9154, 9667, 9841, 10729).Faith with a man does not live when he merely knows and thinks thosethings which are of faith, but when he wills them, and from willing does them(n·9224)·The conjunction of the Lord with man is not by faith, but by the life offaith, which is charity (n. 9380, 10143, 10153, 10578, 10645, 10648).Worship from the good of charity is true worship, but if from the truthof faith without the good of charity it is merely an external act (n. 7724).5 Faith alone, or faith separated from charity, is like the light of winter inwhich all things of the earth are inactive and nothing is produced; but faithwith charity is like the light of spring and summer in which all thingsflourish, and are productive (n. 2231, 3146, 3412-3).The wintry light, which is that of faith separated from charity, is turnedin the other life into thick darkness, when light from heaven flows into it;and those who are in such faith then come into a [state of] blindness andstupidity (n. 3412-3).Those who separate faith from charity are in darkness, thus in ignoranceof what is true, and thence in falsities, for falsities are darkness (n. 9186).They cast themselves into falsities, and thence into evils (n. 3325, 8094).The errors and falsities into which they cast themselves (n. 4721, 4730,4776,4783,4925,7779,8313,8765,9224).The Word is closed to them (n. 3773,4783, 8780).They see and hear none of all those things which the Lord so often saidabout love and charity (concerning which n. 1017, 3416).
    • THE LAST JUDGMENTThey know not what good is, nor what heavenly love is, nor what charity 6is (n. 2517, 3603, 4136, 9995)·Charity constitutes the Church, not faith separated from charity (n. 809,916, 1798-9, 1834, 1844).How much good there would be in the Church if charity were regardedas of first importance (n. 6269, 6272).There would be one Church and it would not be divided into many ifcharity were its essential; it would be of no importance if the doctrines offaith and external forms of worship differed (n. 1285, 1316, 2385, 2853,2982, 3267, 3445, 3451-2).All in heaven are regarded from charity, and none from faith without it(n. 1258, 1394, 2364, 4802).The Lords twelve disciples represented the Church as to all things of 7faith and charity regarded as one whole, as also did the twelve tribes of Israel(n. 2129, 3354, 3488, 3858, 6397)·Peter, James and John represented faith, charity and the goods of charity,in their order (n. 3750).Peter represented faith (n. 4738, 6000, 6073, 6344, 10087, 10580).John represented the goods of charity (Preface to chap. xviii and xxii ofGenesis).That in the last times there would be no faith in the Lord because therewould be no charity, was represented by Peters thrice denying the Lordbefore the cock crowed twice; for Peter there, in a representative sense, isfaith (n. 6000, 6073).Cock-crow, as well as twilight, signifies in the Word the last time of theChurch (n. 10134).Three, or thrice, means completion to the end (n. 2788,4495, 5159, 9198,10127).A like signification is attached to our Lords saying to Peter, when he sawJohn following the Lord: What is it to thee, Peter? Follow thou Me,John; for Peter said of John, What shall this man do ? (John xxi 2I, 22;n.l0087)·Because John represented the goods of charity, he reclined at the Lordsbreast (n. 3934, 10081).All the names of persons and places in the Word signify things abstractlyfrom them (n. 768, 1888, 4310, 4442, 10329).CONCERNING CHARITYHeaven is distinguished into two kingdoms one of which is called the 8celestial kingdom, the other the spiritual kingdom; love in the celestialkingdom is love to the Lord and is called celestial love; and love in thespiritual kingdom is charity towards the neighbour and is called spirituallove (n. 3325, 3653, 7257, 9002, 9835, 9961).(That heaven is distinguished into these two kingdoms may be seen inthe work HEAVEN AND HELL, n. 20-28; and that the Divine of the Lord inthe heavens is love to Him and charity towards the neighbour in n. 13-19of the same work.)What good is and what truth is are not known unless it is known what 9love to the Lord is and what charity towards the neighbour, since all goodis of love and charity, and all truth is of good (n. 7255, 7366).39
    • 39] THE LAST JUDGMENTCharity is to know truths, to will truths and to be affected by truths forthe sake of truths, that is, because they are truths (n. 3876-7).Charity consists in an internal affection of doing what is true, and not inan external affection without this internal one (n. 2429, 2442, 3776, 4899,4956, 8033).Charity therefore consists in performing uses for the sake of uses, and itsquality is according to the uses performed (n. 7038, 8253).Charity is the spiritual life of man (n. 7081).The whole Word is the doctrine of love and charity (n. 6632, 7262).At this day it is not known what charity is (n. 2417, 3398, 4776, 6632).And yet from the light (lumen) of his own reason man can know that loveand charity constitute man (n. 3957, 6273).Also that good and truth accord, and that one belongs to the other; soit is also with charity and faith (n. 7627).In the supreme sense the Lord is the neighbour, for He is to be lovedID above all things; hence the neighbour is everything that is from Him, inwhich He Himself is; thus what is good and true are the neighbour (n. 2425,3419,6706,6819,6823, 8124).The degree to which one is the neighbour depends on the quality of hisgood, thus it is according to the Lords presence (n. 6707-10).Every man and every society, also the fatherland and the Church, andin a universal sense the Lords kingdom, are the neighbour; and to love theneighbour is to do good to them from the love of what is good in accordancewith the quality of their states; the neighbour is thus the good of thosewhich must be considered (n. 6818-6824, 8123).Civil good, which is just, and moral good, which is the good of life insociety, are also the neighbour (n. 2915, 4730, 8120-2).To love the neighbour is not to love a person, but to love what is withhim by virtue of which he is a neighbour, that is, good and truth (n. 5028,10336).They who love the person, and not what is with him by virtue of whichhe is the neighbour, love what is evil and what is good equally (n. 3820).P.~1d thus they do good to evil and good alike, although doing good to theevil is doing evil to the good, and this is not loving the neighbour (n. 3820,6703, 8120).The judge who punishes the evil for their betterment, and so that thegood may not be corrupted by them, is one who loves the neighbour (n.3820, 8120-1).I I To love the neighbour is to do what is good, just and upright in everytask and in every employment (n. 8120-2).Thus charity towards the neighbour extends to all and everything thatman thinks, wills and does (n. 8124).To do what is good and true for the sake of what is good and true is tolove the neighbour (n. 10310, 10336).They who thus act, love the Lord Who is the Neighbour in the supremesense (n. 9210).A life of charity is a life according to the Lords COIIimands, so that tolive according to Divine truths is to love the Lord (n. 10143, 10153, 10310,10578, 10645)·
    • .------------------------­THE LAST JUDGMENT [39Genuine charity claims no merit (n. 2027, 2343. 2400, 3887, 6388-6393): 12because it is from intemal affection, thus from the joy of well-doing (n. 2373,2400, 3887, 6388-6393).They who separate faith from charity, in the other life regard faith asmeritorious, as also the good works they did as matters of outward form(n.2373)·The doctrine of the Ancient Church was a doctrine of life, which is a 13doctrine of charity (n. 2385, 2417, 3419, 3420, 4844, 6628).Men of old, who were of the Church, arranged the goods of charity inorder, distinguished them into classes, and gave each its name; this was thesource of their wisdom (n. 2417, 6629, 7259-62).In the other life wisdom and understanding increase beyond measurewith those who have lived a life of charity in the world (n. 1941, 5859).The Lord flows into charity with Divine truth, for He flows into mansvery life (n. 2363).When charity and faith are conjoined in man he is like a garden, butWhen they are not conjoined he is like a desert (n. 7626).To the extent a man recedes from wisdom, he recedes from charity(n.6630).They who are not in charity are in ignorance of Divine truths, howeverwise they think themselves (n. 2417, 2435).Angelic life consists in performing the goods of charity, which are uses(n·454)·Spiritual angels are forms of charity (n. 553, 3804, 4735).CONCERNING THE WILL AND THE UNDERSTANDINGMan has two faculties, one called the understanding, and the other th~ 14will (n. 35, 641, 3539, 5969, 10122).These two faculties constitute the man himself (n. 10076 10109, 10IIO,10264, 10284).A man is of such a quality as are these faculties with him (n. 7342, 8885,9282, 10264, 10284).By means of them a man is distinguished from beasts, because mansunderstanding can be uplifted by the Lord so as to see Divine truths, like­wise his will so as to perceive Divine goods; thus man can be conjoined tothe Lord by means of the two faculties that make him, but not so beasts(n. 4525, 5II4, 5302, 6323, 9231).Because man excels beasts in having this capacity he cannot die as tointerior things that are of his spirit, but he lives to eternity (n. 5302).All things in the universe havc relation to what is good and true, thus in 15man they have relation to the will and the understanding (n. 803, 10122).Because the understanding is the recipient of what is true, and the will,of what is good (n. 3332, 3623, 5835, 6065, 6125, 7503, 9300, 9930).It amounts to the same thing whether you speak of what is true or offaith, for faith is of truth, and truLl]. is of faith; also whether you speak ofwhat is good or of love, for love is of good and good is of love; for what aman believes he calls true, and what a man loves he calls good (n. 4353,4997, 7178, 10122, 10367).41
    • 1639] THE LAST JUDGMENTHence it follows that the understanding is the recipient of faith, and thewill is the recipient of love (n. 7179, 10122, 1°367).And because mans understanding can receive faith in God, and his willlove to God, he can therefore be conjoined to God by faith and love, and hewho can be conjoined to God by love and faith can never die (n. 4525, 6323,92 31).Mans will is the very being (esse) of his life, for it is the receptacle of loveor what is good; and the understanding is the existing (existere) from thatlove, for it is the receptacle of faith or truth (n. 3619,5002,9282).Thus the life of the will is the primary life of man, and the life of theunderstanding proceeds from it (n. 585, 590, 3619, 7342, 8885, 9282, 10076,10109, 10Il9); just as light proceeds from a fire or from a flame (n. 6032,6314).The things that come into the understanding and at the same time intothe will are appropriated to a man, but not those which enter only into theunderstanding (n. 9009, 9°69, 9071, 9133, 9182, 9386, 9393, 10076, 10109,10ll0).Those things which are received by the will become part of a mans life(n. 3161, 9386, 9393).Hence it follows that man is man from his will, and from his understand­ing thence derived (n. 89ll, 9069, 9071, 10076, 10109, lOll0).Every man also is loved and esteemed by others according to the goodof his will and his understanding thence derived, for he who wishes welland understands well is loved and esteemed, while he who understands wellbut does not will well is rejected and despised (n. 89Il, 10076).Man after death remains just as are his will and the understanding derivedfrom it (n. 9°69, 9071, 9386, 10153).Whatever things belong to his understanding, but are not at the sametime of his will, then disappear, because they are not in the man (n. 9282).Another way of expressing this is that man remains after death such asare his love and the faith thence derived or as his good and the truth thence;while the things which are of his faith and not also of his love, or of truthand not also of good, then disappear because they are not in the man, thusare not the mans own (n. 553, 2363, 10153).Man can receive in his understanding what he does not do from his will,17or can understand what he cannot will because it is opposed to his love(n·3539)·Man finds it difficult to distinguish between thinking and willing: thereason for this (n. 9995).The perverted state of those in whom the understanding and the will donot act as one (n. 9075).Such is the state of hypocrites, deceivers, flatterers and dissemblers (n.2426, 3573, 4799, 8250).All the willing of what is good and the understanding of what is true18thence derived is from the Lord; but this is not the case with the under­standing of what is true separated from the willing of what is good (n. 1831,3514, 5482, 5649, 6027, 8685, 8701, 10153).
    • THE LAST JUDGMENT [39It is the understanding that is enlightened by the Lord (n. 6222, 6608,10659).The understanding is enlightened to the extent that a man receives truthin the will, that is, to the extent that he wills to act according to it (n. 3619).The understanding has light from heaven, just as sight has light fromthe world (n. 1524, 5114, 6608, 9128).The understanding is such as are the truths from good out of which it isformed (n. 10064).The understanding is that which is from truths derived from good, butnot that which is from falsities derived from evil (n. 10675).Understanding consists in seeing, from the things of experience and ofknowledge, truths, the causes of things, their connections and their resultsin their sequence (n. 6125).Understanding is seeing and perceiving whether a thing is true before it isconfirmed, but it is not being able to confirm anything whatever (n. 4741,7012,7680,7950, 8521, 8780).To see and perceive whether a thing is true, even before it is confirmed,is granted only to those who are disposed toward what is true for the sake ofwhat is true, thus to those who are in spiritual light (n. 8521).The light of confirmation is a natural light, communicable also to thewicked (n. 8780).All dogmas, even though false, can be confirmed until they appear liketruths (n. 2243, 2385, 4647, 4741, 5033, 6865, 7950).43
    • ®All things that have been foretold znthe Apocalypse have at this day beenfulfilled40 No-one can know what all the things contained in theApocalypse signify and involve unless he knows the internal or spiritualsense ofthe Word. For whatever is there was written in a style si..-nilarto that of the prophetical writings of the Old Testament, in whichevery single word signifies something spiritual which does not appearin the sense of the letter. Besides, those things which are in theApocalypse cannot be explained as to the spiritual sense except by himwho knows how [and] when the Church was brought even to its end,and this cannot be known except in heaven, and this is what is con­tained in the Apocalypse. For, in the spiritual sense of the Word, ittreats throughout of the spiritual world, that is, of the state of theChurch both in the heavens and on earL;. Hence it is that the Word isspiritual and Divine. It is this state [of the Church] which is thereset forth in its order. It can be established therefrom, that the thingscontained in the Apocalypse can never be explained by anyone exceptby him to whom the successive states of the Church in the heavenshave been revealed. For there is a Church in the heavens just as thereis on earth, concerning which something will be said in what follows.41 So long as he lives in the world no man can see the qualityof the Lords Church on earth, still less how, in course of time, it hasturned aside from good to evil. The reason is that man, while he isliving in the world, is in external things and sees only the things thatlie open before his natural man; whereas the quality of the Churchas to spiritual things which are its internals, does not appear in theworld. In heaven, however, it appears as in clear day-light since theangels are in spiritual thought a..1d also in spiritual sight, so that theysee only spiritual things. And besides, all men who have been born inthis world since the beginning of creation are all there together, as44
    • THE LAST JUDGMENThas been shown above, and also all there are distinguished into societiesin accordance with the goods oflove and faith (see in the work HEAVENAND HELL n. 41-5°). Hence it is that the state of the Church and alsoits progressions lie open before the angels in heaven. Now, since the 2state of the Church as to love and faith is described in the Apocalypsein its spiritual sense, therefore, no-one can know what all the thingsthere in their series involve except him to whom it has been revealedfrom heaven and to whom at the same time it was given to know theinternal or spiritual sense of the Word. This I can declare, that everysingle thing there, even to each word, contains within it a spiritualsense, and that, in that sense, all things ofthe Church as to its spiritualstate from beginning to end have been fully described. And becauseevery single word there signifies something spiritual, therefore, not aword can be wanting without the series of things in the internal sensethereby undergoing change. Therefore, it is said at the end of thatBook,­If any man shall take away from the words of the Book of this prophecy,God shall take away his part from the book of life, and from that holy city,and from the things that are written in this Book (Re/.!. xxii 19).It is the same with the Books of the Word of the Old Testament. In 3them also, every single thing and every single word contains an internalor spiritual sense; wherefore, neither can any word be taken awayfrom there. Hence it is that, from the Lords Divine Providence, thoseBooks from the time at which they were written have been preservedin their entirety, even to the least jot, by means of the care of manywho enumerated the minutest things therein. This was provided bythe Lord on account of the holiness which inheres in every jot, letter,word and thing therein.42 Because there is likewise an internal or spiritual sense toevery word in the Apocalypse, and because that sense contains arcanaof the state of the Church in the heavens and on earth, and becausethese cannot be revealed to anyone unless he has knowledge of thatsense, and to whom it has been granted to have fellowship with angelsand to speak with them spiritually, therefore, lest t..he things writtenthere should lie hidden before men, and in time to come, be disregardedon account of their not having been understood, the things thereinhave been disclosed to me. Because there are so many, they cannot bedescribed in tIus small work. Wherefore, I would explain the whole ofthat Book from beginning to end, and disclose the arcana that are45
    • 42] THE LAST JUDGMENTwithin it. This explanation will be presented to the public within twoyears, and together with it some things in Daniel which up till nowhave been stored up and have lain hidden, on account of the spiritualsense not having been known.43 He who does not know the spiritual or internal sense cannever divine what is meant in the Apocalypse by , the dragon, or by, the war of Michael and his angels with the dragon, what is meant by, the tail by which the dragon drew down from heaven a third partof the stars, or by , the woman who brought forth a male child whowas snatched up to God, and whom the dragon persecuted; what by, the beast rising up from the sea, and by , the beast rising up fromthe earth with so many horns, what by , the harlot with whom thekings of the earth committed whoredom, what by , the first and secondresurrection, and by , the millenium ; what by , the lake of sulphurand fire into which the dragon, the beast and the false prophet werecast, what by , the white horse, also what is meant by , the formerheaven and the former earth which passed away and by , the newheaven and the new earth which were in place of the former ones, by, the sea which was no more, also by the city new Jerusalem descend­ing out of heaven, and by its measurements, wall, gates, andfoundations of precious stones; what is meant by the various, numbers, besides all the remaining things which are, to those whoknow nothing about the spiritual sense, most profound secrets. But,one by one, they will be seen uncovered in the promised Explanationof that Book.44 It has already been mentioned that all the things containedin the heavenly sense have now been fulfilled. In this small work, Iwould treat of certain general things concerning the last jt:dgment,Babylon destroyed, the first heaven and the first earth which passedaway, the new heaven and the new earth, and the new Jerusalem, withthe purpose of making known that all things have now been accom­plished; but the details cannot be dealt with except where they areexplained one by one in accordance with the descriptions about themin the Book of Revelation.
    • 0j)The Last Judgment has beenaccomplished45 It has been shown above in its appropriate section that alast judgment does not take place on earth, but in the spiritual world,where all from the beginning of creation are together. And since thisis the case, it cannot come within the knowledge of any man whena last judgment was accomplished, for each one expects it on earth,and expects along with it, a change of everything in heaven which isbefore the eyes, as well as on earth and with the human race there.Lest, therefore, the man of the Church should live in such a belieffrom ignorance, and lest they who think about the last judgment shouldawait it perpetually until at last their belief about the things said of itin the sense of the letter of the Word should perish, and lest, perhapsfor that reason, many should recede from faith in the Word, it hasbeen granted me to see with my own eyes that the last judgment hasnow been accomplished, that the wicked have been cast into hell, andthe good raised into heaven, and thus that all things have been broughtback into order and hence there has been restored the spiritual equili­brium which exists between good and evil, or between heaven and hell.How the last judgment was accomplished has been granted me to seefrom beginning to end; then also how Babylon was destroyed, as alsohow those meant by , the dragon were cast into the abyss; and alsohow a new heaven was formed, and a new Church established in theheavens, which is meant by the New Jerusalem . It was granted meto see all these things with my own eyes to the end that I might be ableto testify of them. This last judgment was commenced in the begin­ning of last year 1757, and was fully accomplished in the end of thatyear.46 But it ought to be known that the last judgment was effectedupon those who had lived from the time of the Lord down to thepresent day, but not upon those who had lived before then. For a lastjudgment had taken place twice before on this earth; one was that47
    • 246] THE LAST JUDGMENTdescribed in the Word by the flood, the other by the Lord Himselfwhen He was in the world, which moreover is meant by the Lordswords:Now is the judgment of this world, now is the prince of this world cast out(John xii 31).and elsewhere,These things have I spoken unto you, that in Me ye may have peace,-be ofgood cheer, I have overcome the world (John xvi 33).and also by these words in Isaiah,Who is this that cometh from Edom-walking in the multitude of hisstrength-mighty to save? I have trodden the wine-press alone-thereforeI have trodden them in Mine anger-therefore their victory is sprinkledupon my garments, for the day of vengeance is in My heart, and the year ofMy redeemed is come; therefore He became a Saviour (Isa. lxiii 1-8).and in many other places.The cause of a las.t judgment having taken place twice before onthis earth is that every judgment takes place at the end of a Church(as was shown above in its appropriate section), and on this earththere have been two churches, the first before the flood, and the secondafter the flood. The Church before the flood is described in the earlychapters of Genesis, by the new creation of heaven and earth, and byparadise; and its end is described by the eating ofthe tree ofknowledge,and the details ensuing. And its last judgment is described by the flood,all these things being described in accordance with the style of theWord by pure correspondences. In the internal or spiritual sense ofthe Word by the creation ofheaven and earth is meant the establish­ment of a new Church (see above in the first section); by a paradisein Eden " the celestial wisdom of that Church; by , the tree of know­ledge as also by , the serpent there, the knowledge which destroyedthe Church; and by the flood is meant a last judgment upon those3 who were from that Church. The second Church, however, whichwas after the flood, is also described in several places in the Word,(as Deut. xxxii 7-14, and elsewhere). This extended through a largepart of Asia, and continued among the posterity of Jacob. Its end was[b~ought about] when the Lord came into the world. A last judgmentwas then effected by Him upon all who were of that Church from itsestablishment, and at the same time, upon those remaining from L1efirst Church. It was to this end that the Lord came into the world, soas to restore to order all things in the heavens, and through the heavens,
    • THE LAST JUDGMENTon earth also, and at the same time make His Human Divine. UnlessHe had done this, no-one could have been saved. That there were twochurches on this earth before the Lords coming has been shown invarious places in ARCANA C£LESTIA, collections from which may beseen at the end of this section;l and that the Lord came into the worldso as to restore all things to order in the heavens and through them onthe earth, and also make His Human Divine.2The third Church onthis earth is the Christian Church; upon this, and at the same timeupon all who were in the first heaven from the time of the Lord, thelast judgment which is now being considered, was effected.1 (From ARCANA CAELESTIA) There was a first and Most Ancient Church onthis earth which is described in the early chapters of Genesis, and this was acelestial Church, the chief of all the churches (n. 607, 895, 920, 1121-1124,2896, 4493, 8891, 9942, 10545)·The quality in heaven of those who belonged to that Church (n. II14­II25)·They are in the greatest light there (n. I I 17).There were various churches after the flood which are called by one name,the Ancient Church (n. II25-II27, 1327, 10355).Through what kingdoms of Asia this same Ancient Church was spread(n. 1238, 2385).The manner of men who were of the Ancient Church (n. 609, 895).The Ancient Church was a representative Church (n. 519, 521, 2896).The character of the Ancient Church when its decline began (n. II28).The difference between the Most Ancient and the Ancient Churches(n. 597, 607, 640, 641, 765, 784, 895,4493).Concerning the Church begun by Eber, known as the Hebrew Church(n. 1238, 1241, 1343, 4516, 4517).The difference between the Ancient and the Hebrew Churches (n. 1343,4874).Concerning the Church established among the posterity of Jacob, or thesons of Israel (n. 4281, 4288, 43IO, 4500, 4899, 4912, 63°4, 7048,9320,10396, 10526, 10535, 10698).The statutes, judgments and laws which were enacted among the sons ofIsrael were to some extent similar to those of the Ancient Church (n. 4449).The representative rites ofthe Church established among the sons of Israeldiffered in some respects from those of the Ancient Church (n. 4288, 10149).In the Most Ancient Church there was direct revelation from heaven;in the Ancient Church revelation by correspondences; in the Church amongthe sons of Israel by an audible voice; and in the Christian Church by theWord (n. 10355).The Lord was the God of the Most Ancient Church, and also of theAncient Church, and was called Jehovah (n. 1343, 6846).2 (From ARCANA CAELESTIA.) The Lord, when He was in the world, reducedto order all things in the heavens and in the hells (n. 4075, 4287, 9937).Continued at foot of next page49
    • 471 THE LAST JUDGMENT47 How this last judgment was effected cannot be describedin its details in this small work, because they are very many, but theywill be described in the Explanation of the Apocalypse. For the judg­ment was accomplished not only upon those who were from theChristian Church, but also upon all who are called Mohammedans,and also upon all races in the whole world. And it was effected in thisorder: first, upon those who were of the Papal religion, then upon theMohammedans, afterwards upon the Gentiles and lastly, upon theReformed. As to the judgment upon those who were of the Papalreligion, that will be seen in the following section-On Babylon Des­troyed; the judgment upon the Reformed, in the section on the formerheaven which passed away; but some things will be said in this sectionabout the judgment upon the Mohammedans and upon the Gentiles.48 The arrangements of all the nations and peoples uponwhom there was a judgment in the spiritual world were seen as follows.Gathered together in the middle appeared those who are called theReformed, and distinguished there also according to their countries,the Germans towards the north, the Swedes there towards the west,The Lord then freed the spiritual world from the antediluvians (n. 1266).The nature of those spirits (n. 310, 3II, 560, 562, 563, 570, 581, 586, 607,660, 805, 808, 1034, II20, 1265-1272).The Lord subjugated the hells by temptations and victories, thus reducingall things to order, while at the same time He glorified His Human (n. 4287,9937)·The Lord accomplished this from Himself or by His own power (n. 1692,9937)·The Lord fought alone (n. 8273).Thereby the Lord alone became Righteousness and Merit (n. 1813,2025-2027,9715, 9809, 10019).Thereby the Lord united His Human with the Divine (n. 1725, 1729,1733, 1737, 3318, 3381, 3382,4286).The passion of the cross was the last temptation and the complete victorythrough which He glorified Himself, that is, made His Human Divine, thussubjugating the hells (n. 2776, 10655, 10659, 10828).The Lord could not be tempted as to the Divine Itself (n. 2795, 2803,2813, 2814).He therefore put on a human from the mother into which He admittedtemptations (n. 1414, 1444, 1573, 5041, 5157, 7193, 9315).He expelled everything inherited from the mother, putting off the humanderived from her, so that in the end He was not her son, and He put on theDivine Human (n. 2159, 2574, 2649, 3036, 10830).By His subjugation of the hells, and by the glorification of His Human, theLord saved mankind (n. 4180, 10019, 10152, 10655, 10659, 10828).5°
    • THE LAST JUDGMENTthe Danes in the west, the Dutch towards the east and south, theEnglish in the middle. Around the whole ofthis middle [region] whereall the Reformed were, there appeared gathered together those whowere from the Papal religion, for the most part in the western quarter,some in the southern. Outside those were the Mohammedans, alsoseparated according to their countries; at that time they all appearedin the west near to the south. Outside those were gathered the Gentilesin a huge number, who thus formed the circumference itself. Beyondthem appeared, as it were, the sea, which was the boundary. That thenations were thus arranged according to the quarters was in accord­ance with the general faculty of each in receiving Divine truths.Wherefore, in the spiritual world each one is known from the quarterand the position in it where he dwells, and the same is true in companywith a number of others from his residence with respect to the pointsof the compass, concerning which matter see in the work HEAVEN ANDHELL (n. 148, 149). The same thing happens when they wander fromplace to place; then every progression takes place towards quartersaccording to the successive states oftheir thoughts and affections whichare their very own life, and according to those, they are led to their ownplaces, concerning which [more] follows. In a word, the ways that eachone walks in the spiritual world are the actual boundaries ofthe thoughtsof the mind. Hence it is that ways, walks and similar terms inthe spiritual sense in the Word signify the boundaries and progressionsof spiritual life.49 The four quarters are called in the Word the four winds "and their gathering together a gathering from the four winds " as inMatthew, where the last judgment is treated of,He shall send His angels-and they shall gather the elect-from the fourwinds, from one end of the heavens to the other (Matt. xxiv 31):and elsewhere,All nations shall be gathered together before the Son of man, and He shallseparate them one from another, as a shepherd separates the sheep fromthe goats: and He shall set the sheep on His right hand, and the goats onHis left (Matt. xxv 32 , 33).This signifies that the Lord will separate those who are in truths andat the same time in good, from those who are in truths and not in good,for in the spiritual sense of the Word, good is signified by , the righthand and truth by , the left hand. The same is meant by sheepand by , goats . Judgment was not effected upon any others, the evil51
    • 49] THE LAST JUDGMENTwho were in no truths being long since in the hens. For thither arecast after death, thus before the judgment, all the evil who at heartdeny the Divine, and reject from faith the truths of the Church., The former Church which passed away came into being from thosewho were in truths and not in good, and the new heaven was formedfrom those who are in truths and at the same time in good.50 The judgment upon the Mohammedans and Gentiles,which is treated in this section, was effected as follows. The Moham­medans were led from their places where they were gathered together,which were in the south-west, by a way round the Christians, from thewest through the north towards the east, even to the southern boundary;and on the way, the evil were separated from the good. The evil werecast into swamps and stagnant pools, many also were scattered in acertain desert that lay beyond. The good, however, were led throughthe east to a spacious land towards the south, and there they were givendwelling-places. They who were led thither were those who, in theworld, acknowledged the Lord as the greatest Prophet and as the Sonof God, and who believed that He was sent by the Father to instructthe human race, and who at the same time had lived a moral-spirituallife in accordance with their religiosity. Very many of them, when2 instructed, accept a faith in the Lord, and acknowledge Him to be onewith the Father. There is also given them, by influx from the Lord,communication with the Christian heaven but they do not mix withthem because religion separates them. All from that religion, as soonas they come into the other life among their own people, seek first ofall for Mohammed, but he does not appear, though, in his place, thereappear two others who call themselves Mohammeds. These twohave obtained a place in the middle beneath the Christian heaven,and there to the left. The reason for these two being in place ofMohammed is that, after death, all men from whatever religion they are,are first of allIed to those whom they have worshipped in the world,for everyones religion clings to him. But when they perceive that theycan render them no assistance, they depart from them, for nO-Qn~anbe withdrawn from his religion in any other way than by his beingadmitted to it as sQon as possible. As to where MohllIlllned himselfis,and what he is, alsowhencaere these two who are in his place, thiswill be stated in the book where the Apocalypse is explained.5I The judgment upon the Gentiles was effected in almost thesame way as that on the Mohammedans. But they were not led in thesame way by ~ircuitous ro~d, only by something of a way in the
    • THE LAST JUDGMENT (SIwest, where the evil were separated from the good. The evil werethere cast into two great chasms which sloped indirectly into the deep,but the good were conducted above the middle where the Christianswere, towards a land in the eastern quarter where were the Moham-medans, and were allotted dwellings behind them, and stretchingbeyond to quite a distance in the southern quarter. But those of theGentiles who, in the world, have worshipped God under a Human~ form, and have lived a life ofcharity in accordance with their religiosity, are joined with the Christians in heaven, for they acknowledge and( adore the Lord more than others do. The most intelligent of themare from Africa. So great was the multitude of Gentiles and Moham-medans seen, that it can only be numbered by myriads. The judgmentupon so great a multitude was accomplished in the course ofa few days;for each one when he is sent into his own love and faith, is immediatelydesignated and borne towards those like him.52 From these [details] is evident the truth of the Lordsprediction concerning the last judgment, namely,Then they shall come from the east and the west, and from the north andthe south, and shall recline in the kingdom of God (Luke xiii 29).53
    • ®Babylon and its Destruction53 That all these things predicted in the Apocalypse have atthis day been fulfilled may be seen above (n. 40-44); also that thelast judgment has already taken place may be seen in the precedingsection where it is also shown how the judgment was effected uponthe Mohammedans and the Gentiles. It now follows here how it waseffected upon the Papists who are those understood by , Babylon "about which much mention is made in the Apocalypse, and about itsdestruction, especially in chapter xviii, which is thus described:The angel cried aloud with a great voice-Babylon hath fallen, hath fallen­and is become the dwelling place of devils, and the shelter ofevery uncleanspirit, and the shelter of every unclean and hateful bird (Rev. xviii 2).But before narrating how that destruction was effected, there will firstbe set out, .I What is meant by Babylon, and what its nature is.2 The nature of those in the other life who are from Babylon.3 Where their habitations have hitherto been.4 Why they were tolerated there up to the day of the last judgment.5 How they were destroyed and their habitations made a desert.6 Those of them who were in the affection of truth from good havebeen preserved.7 The state hereafter of those who come thence from the earth.54 What is meant by Babylon, and what its nature is. By, Babylon are meant all who wish to domineer by means of religiosity.To domineer by means of religiosity is to rule over the souls of men,thus over their spiritual life itself, using the Divine things in theirreligiosity as a means thereto. All those who have dominion as their54
    • THE LAST JUDGM,ENTend, and religion as a means to that end, are in general, Babylon .They are called Babylon because such dominion began in ancienttimes, but in the beginning it was destroyed. Its beginning is describedby • the city and the tower, the head of which was in heaven, andits destruction by , the confusion of tongues " whence its name Babel(Gen. xi 1-9). What is meant in the internal or spiritual sense of the :2Word by those details may be seen explained in ARCANA CN.LESTIA(n.1283-1328). That such a dominion was begun and instituted inBabylon is shown in Daniel, where it is said of Nebuchadnezzar:He set up an image which all were to worship (Dan. ijj I-end).and it is also meant byBelshazzar and his peers drank from the golden and silver vessels whichNebuchadnezzar had carried away from the temple of Jerusalem, and alsoat that time he worshipped gods of gold, silver, copper and iron; whereforeit was written on the wall, He hath numbered, He hath weighed, He hathdivided; and that same night the king was slain (Dan. v I-end).By the vessels of gold and silver of the temple of Jerusalem aresignified the goods and truths of the Church. By drinking from themand at the same time wors4ipping gods of gold, silver, copper andiron is signified profanation; and by , writing on the wall and thekings death is signified visitation and destruction declared againstthose who used Divine goods and truths as means [to their own ends]. 3What they are who are called Babylon is also described in severalplaces in the Prophets, as in Isaiah: .Thou shalt put forth this parable concerning the king of Babylon-Jehovahhath broken the staff of the wicked, the sceptre of the ruiers:-thou, 0Lucifer,. hast fallen from heaven-thou art cut doWIi even to the earth-thou said in thy mind (animus), I will ascend into the heavens, I will exaltmy throne above the stars of God, and I will sit in the mount of the assembly,in the sides of the north-I will be like the Most High. Nevertheless, thoushalt be cast down into hell, to the sides of the pit; I will cut off the nameand the remnant of Babylon-I will give it for an inheritance to be possessedby the bittern ([sa. xiv 4,5, 12-15,22,23);and elsewhere in the same Prophet:The lion cried, Babylon hath fallen, hath fallen, and all the graven imagesof her god are cast down ([sa. xxi 9);55
    • 54] THE LAST JUDGMENTand also in the same Prophet, chapter xlvii I to the end; chapter xlviii14-20; and inJeremiah chapter i 1-3.From these [passages] it is now clear what is meant by Babylon .4 It ought to be known that a Church becomes Babylon when charityand faith cease, and self-love begins to rule in their place. Forthis love, to the extent that it is unbridled, rushes on not only todominate over all whom it can subdue on earth, but also over heaven.Nor does it rest there. It mounts even to the throne of God, andtransfers to itself His Divine power. That this was indeed done beforethe Advent of the Lord, is established from the passages from theWord quoted above. But this Babylon was destroyed by the Lordwhen He was in the world, as much by the fact that they becamehenceforth idolaters, as by the last judgment effected at that time uponthose in the spiritual world. This is meant by those prophecies, byLucifer who here is Babylon being cast down into hell, and by the fallofBabylon; also by the writing on the wall and the death of Belshazzar;and also by , the stone cut out of the rock which destroyed the imageabout which Nebuchadnezzar dreamed.55 But the Babylon treated of in the Apocalypse is the Babylonof today, which began after the Lords Advent, and which, it is wellknown, is among the Papists. This Babylon is more pernicious andwicked than that which was before the Lords Advent because it pro­fanes the interior goods and truths of the Church which the Lord,when He revealed Himself, revealed to the world. How perniciousand interiorly wicked it is, can be established in brieffrom the following.2 They acknowledge and adore a Lord divested of any power of saving;they entirely separate His Divine from His Human, transferring tothemselves His Divine power which belonged to His Human,l forthey remit sins, admit into heaven, cast into hell, save whomsoeverthey wish, sell salvation, thus they arrogate to themselves such thingsas belong only to the Divine power. And because they exercise thatpower, it follows that they make themselves gods, each in his ownposition, by transference from their highest authority whom they callthe Vicar of Christ, down to the lowest of them. Thus, they look3 upon themselves as the Lord and adore Him, not for His sake but1 It has been disclosed from heaven that the attribution by the Church oftwo natures to the Lord, and the consequent separation of His Divine fromHis Human, was effected in a council, on the Popes account, so that hemight be acknowledged as the Lords vicar (see ARCANA ClI!.LESTIA, n. 4738).
    • THE LAST JUDGMENTfor their own. Not only do they adulterate and falsify the Word, butthey even take it from the people lest they should enter into any lightoftruth. Nor is this enough, they e"en destroy the Word, acknowledg­ing in the statutes from Rome a divine above the Divine in the Word.Thus they close to all the way to heaven, for the way to heaven is theacknowledgment of the Lord, and faith in, and love to Him, and it isthe Word that teaches the way. Wherefore, without the Lord, bymeans of the Word, there is no salvation. They strive, with everyendeavour, that the light of heaven which is from the-Divine Truthmay beextinguished, so that in its plare: there may be ignorance, andthe denser it is, the more acceptable it is to them. They extinguishthe light of heaven by prohibiting the reading of the Word, and thereading of books which contain teachings from the Word, institutinga worship by means of masses in a language not understood by thesimple, and in which there is no Divine truth. Besides, they fill theirworld with falsities, which are the very darknesses that remove anddissipate the light. They even persuade the common people that theirlife depends on this faith of theirs, thus not on their own faith but onthat of others. Above everything, they place their worship in an 4external, without an internal holiness, and make the internal em tybecause it is without cognitions of what is good -and~tiue, and yet,Divine wors .p IS external-inthedegree IDwhich it is iilternal, for itis from the latter that the former proceeds. Besides these things, theyalso lead them into idolatries of many kinds; they make and multiplysaints, the worship of whom they see and tolerate, as well as prayersmade to them almost as if to gods. They set up their idols on everyside, boast of miracles performed by them in great number, and setthem over cities, temples and monasteries, they make sacred suchutterly wretched things as bones taken from their tombs. So, theyturn aside the minds (animi) of all from the worship of God to theworship of men. Moreover, they take care by great art beforehand lest 5anyone come out of that thick darkness into light, or from idolatrousworShip to I5ivme worship-:- Forthey multip1y-monasteries from wherethey station spies and watchers everywhere. They extort confessions ofthe heart, which are also confessions ofthe thoughts and intentions, andif they do not make these confessions, they terrify their minds (animi)with hell fire and with tortures in purgatory; while they shut up thosewho dare to speak against the Papal throne and against their dominionin a dreadful prison called the prison of the Inquisition. They do allthese things with the sole end of gaining possession of the world and 6its treasures, so that they may live as they like, they being greatest andall others slaves. Such ~omini~n, h_owever, is not that of heav~n over57
    • 55] THE LAST JUDGMENT~~! bl,1t of_hell.2ve!:.heaven. For ~~ so far as the l~ve Qfd~eeringbecomes strong in a man, especially in a man of the Church, so fardoes hef1lci~. In the work HEAVEN AND HELL (n. 551-565), it maybe seen that that love reigns in hell and makes hell. From the foregoingit may be established that there is no Church there but a Babylon; forthe Church is where the Lord Himself is worshipped and the Word isread.56 The nature of those in the other life who are from Babylon.This cannot be established for anyone except for him to whom it hasbeen granted by the Lord to be together with those who are in thespiritual world. Because this has been permitted me, I can speak fromexperience, for I have seen them, heard them and talked with them.Every man after death is in a life similar to that in which he was in theworld. This cannot be changed except as to the delights of his lovewhich are turned into things that correspond, as can be establishedfrom two sections in the work HEAVEN AND HELL (n.470-484, andn.485-490). The life of those here treated ofis, likewise, just the sameas it was in the world, except for the difference that the hidden thingsof their hearts are then disclosed; for they are in the spirit in whichreside the interior things belonging to their thoughts and intentions,things which they concealed in the world, and covered by an outward2 sanctity. Because these were then laid open, it was apperceived thatmore than half of those who appropriated the power of opening andclosing heaven were complete atheists. But because domination isrooted in their minds, as it was in the world, and is founded on thatprinciple that the Lord had all power given Him by the Father, andthat this was transferred to Peter, and, by the order of succession, tothe Primates of the Church, there remains, therefore, adjoined to theiratheism, an oral confession of the Lord. But even this remains only solong as they have some dominion by means of it. Moreover, theremainder of them who ~ot atheists, are so empty that they knownothing at all about mans spiriiWilil1e, abOUt the means or-salvatIon,aboiitDivine trutnstIlat lata 0 eaven, nor anything about heavenlyfaith and love, believing that heaven can be granted to anyone, what­3 ever his character, by the Popes grace. Since everyone in the spiritualworld is in a life similar to that in which he was in the natural world,without any difference so long as he is in neither heaven nor hell, asmay be seen set forth in the work HEAVEN AND HELL (n.453-480),and because the spiritual world is exactly like the natural world as tothe outward appearance (n. 170-176), therefore their moral and civillife is similar. Especially is their worship the same, because this is
    • THE LAST JUDGMENTrooted in the inmost things ofa man and clings to him, nor can anyonebe led away from that [worship] after death, unless he is in good fromtruths and in truths from good. But this people, now being treated of,can, with more difficulty than any others, be led away from theirworship, because they are not in good from truths, still less in truthsfrom good. For their truths are not from the Word, except for a fewwhich they have falsified by application [of them] towards tyranny.Hence they have no good except a spurious good, for such as the truthsare, such does the good become. These things have been stated so thatit may be known that the worship of this people is exactly the samein the spiritual world as it was in the natural world. These facts having 4been premised, I would now relate something about their worshipthere and also about their life. They have a kind of senate-house, inplace of their senate-house or consistory m-Rome, where their i~adersgather together and consult about the various matters belonging totheir religion, especially how the common people are to be held inblind obedience, and how their tyranny is to be increased. The situa-tion of this senate-house is in the southern quarter towards the east,but no-one who has been Pope in the world, nor anyone who has beena cardinal dares to enter, because the semblance of Divine authorityadheres to their minds from their having arrogated to themselves inthe world the Lords power. Therefore, as soon as they present them-selves there, they are carried away and cast out among their like whoare in a desert place. Those, however, who have been upright in mind(animus), and have not usurped such power by a confirmed belief in it,are in a certain shadowy room behind that senate-house. There is 5anoth~r meeting-~ace in the western quarter near the north. There,tIleir-buslness is to intromit the credulous crowd into heaven. There,they gather round themselves many societies which are in variousexternal enjoyments; in some, they play games, in some they dance,in some they make faces in expressions ofmirth and laughter of variouskinds, in some, they talk amicably, in some places on civil matters, inothers on religious matters, elsewhere on lewd subjects and so forth.Into one or other of these societies, each according to his desire, theyadmit followers, calling it heaven. But all of them, after they havebeen there a few hours, are affected with boreaom and reak away,because those pleasures are exteffial and not inteniiu. Thus, many areeven drawn away from the faith of their teaching regarding intro-mission into heaven. With regard to their worship in particu.far, thisis almost the same as their worship in the world. As in the world, it 6consists of masses which are celebrated not in the usual language ofspirits, but in one made up ofhigh sounding words which excite external59
    • THE LAST JUDGMENTsanctity and trembling, but which are altogether unintelligible. Like­wise, they adore saints, and exhibit idols. But their saints nowhereappear, for all ofthem who have gone around seeking to be worshippedas gods, are in hell; the remainder who have not gone around seekingto be worshipped are among ordinary spirits. Their prelates know this,for they seek after them and find them, wherefore theydespise them.But they hide this from~p_~le, so that their saints may still be7 worshipped as guardian deities, and they themselves as leaders who areover the people, as lords of heaven. Similarly also, as in the world,they multiply temples and monasteries; similarly, they rake in richesand accumulate precious objects, and hide them in cellars. For thereare precious objects in the spiritual world just as there are in thenatural world, and far more of them in the former. Similarly there,they send out monks for the purpose of enticing gentiles to theirreligiosity, and thus, for the purpose of subjecting them under theirrule. It is a common thing for them to have watch-towers erected inthe midst of their assembly from which may extend a view into all theneighbouring parts. They even set up communications for them­selves with those far and near by various means and artifices, maketreaties with them and draw them into their own sect. Such is their8 state in general, but in particular, very many leaders of that religiontake away all power from the Lord and claim it for themselves, and inso doing, they do not acknowledge anything as Divine. Yet theycounterfeit a holiness in externals, a holiness, however, in itselfprofane,because, in their internals, there is not any acknowledgment of theDivine. Hence it is that, through outward holiness, they are in com­munication with certain societies of the lowest heaven, and throughinternal profanity with the hells, so that they are thus with both.Wherefore, also, they entice simpl~, gpod SI2irits and give them dwell­ings close to themselves, and gather malicious spirits whom they placearound the assembly. T..PliS also, through the simple good, they agach~emselves to heaven, and througli the maliCious, to hell. So itlS th~tth~y areilble t~ practise nefarious acts which they perpetrate from hell.For the simple good who are in the ultimates of heaven, do not ]ogkbeyond the outward holiness and their very devout adoratIon of theLord in externals, and not seeing their crimes, they are favourablydisposed towards them. In this lies their chief defence. But yet, inprocess of time, they all recede from an external holiness, and then,separated from heaven, they are cast into hell. From the foregoing,9 it can be known to some extent the nature of those from Babylon in the other life. But I know that people in the world will marvel thatsuch things exist there [in the other life}, and they have no other idea60
    • THE LAST JUDGMENTof the state of a man after death, in heaven or in hell, save one that isinane and empty. Yet it can be established from what has been saidand shown in the work HEAVEN AND HELL, From Things Seen andHeard, that man is just as much a man after death, that he lives incommunities as in the world, dwells in houses, hears preaching inchurches, engages in business, and sees things in that world similarto those he saw in the former world which he has left.57 I have talked with some ofthat nation about the keys givento Peter, asking them whether they believe that the Lords power overheaven and hell was transferred to him. Because this was a fundamentalof their religion, they strenuously insisted on it, saying there was notany doubt about it, since it is clearly stated. But to the question whetherth~y know that there is a spiritual sense withill-everyCfetail-oftheWord, which is thesense of the Word illheaven, they saidarnrst tliitthey did not know of it, but afterwards said they would enquire, andwhen they enquired, they were instructed that there is a spiritual sensein every particular of the Word, which differs from the sense of theletter as what is spiritual differs from what is natural. Moreover, theywere instructed that no person named in the Word is named in heaven,but that, instead of him, some spiritual thing is there understood.Lastly, they were informed that, instead of Peter in the Word thereismeant the Churchs truth offaith which is from the goodofcliarity,simiIarlY,by rock which lsnamed at the-~ame-time as Peter, for itis said,Thou art Peter, and upon this rock I will build My Church (Matt. xvi 18,seq.).This does not mean that any power was given to Peter, but to truththat is from good, for all power in the heavens belongs to truth-from.goo-, or to good from truth, and because all good and truth are fromthe Lord, and nothing from man, all power belongs to the Lord. Onhearing these things the were indignant and said they wished to knowwhetherthiswas the spintual meaiiirlg within these words. Where­upon, the Word as it is in heaven was given to them, in which Wordthe sense is-not natural but spIritual, since it is for angels who arespiritual. It can be seen in the work HEAVEN AND HELL (n. 259, 261),that there is such a Word in heaven. When they read it, they saw clearlythat "Peter ~not named th<:re, but inplace-of him, tr~th from good61
    • 57] THE LAST JUDGMENTthat is from the Lord.l As soon as they had seen this, they rejected[the book] withanger. They would almost have torn it in pieces withtheir teeth, if it had not at that moment been taken away. Hence they) were convinced even although they were unwilling to be convinced!that such power belongs to the Lord alone, and therefore not to anyman, because it is a Divine power.58 Where their habitations have hitherto been in the spiritualworld. It was said above (n. 48), that the arrangements of all nationsand peoples in the spiritual world were seen as follows: in the centregathered together, appeared those called the Reformed, around thiscentre those of the Papal religion, beyond these the Mohammedans,lastly, the various gentiles. Hence it can be established that the Papistsformed the nearest circle around the Reformed who are in the centre.The reason for their being nearest is that those who are in the centreare in the light of truth from the Word, and those who are in thelight of truth from the Word are also in the light of heaven, for thelight of heaven is from the Divine truth, and the Word is what containsit. That the light of heaven is from the Divine truth can be seen inthe work HEAVEN AND HELL (n. I2~I40), and that the Word is Divinetruth (n.303-3IO). Also, light proceeds from the centre towards thecircumferences, and gives light. Thus it is that closest around thecentre are those of the Papal religion, for they have the Word, and it is1 (From ARCANA CAELESTIA) The Lords twelve disciples representedthe Church as to all things of truth and good, or of faith and love, just as didthe twelve tribes of Israel (n. 2129, 3354, 3488, 3858, 6397).Peter, James and John represented faith, charity and the goods ofcharity (n. 3750)., Peter represented faith (n. 4738, 6000, 6°73, 6344, 10087, 10580).The keys of the kingdom of the heavens being given to Peter means thatall power belongs to truth from good, or to faith from charity which is fromthe Lord, thus that the Lord has all power (n. 6344).The key is the power of opening and closing (n. 9410).All power belongs to good through truths, or to truths from good whichare from the Lord (n. 3091, 3563, 6344, 6423, 6948, 8200, 83°4, 9327, 9410,9639, 9643, 10019, 10182)., Rock in the Word means the Lord as to Divine truth (n. 8581, 10580).All names of persons and places in the Word mean things and states (n.768, 1888,4310,4442, 10329)·Their names do not enter into heaven, but are changed into the things theymean, and their names cannot even be pronounced in heaven (n. 1876,5225,6516, 10216, 10282).Illustrations from the Word which show how excellent its internal sense iseven when it consists of mere names (n. 1224, 1264, 1888).62
    • THE LAST JUDGMENTalso read by those who are of the ecclesiastical government, though notby the people. This is the reason why the Papists have found theirdwelling-places in the spiritual world around those who are in the lightof truth from the Word. It will now be told how they dwelt before 2their dwellings were utterly destroyed and became a desert.Most of them dwelt in the south and west, only a few in the northand east. In the south dwelt those who, beyond others in the world,excelled in cleverness and confirmed themselves in their own religiosity;together with them dwelt the noble and the wealthy in considerablenumber. They did not live above the ground there but under groundfor fear of thieves, and placed guards at the entrances. In that regionthere was also a large city, extending practically from east there to west,and somewhere a little into the west, situated very near to the centrewhere the Reformed were. In that city, myriads of men, or spiritsw~biding ~ge~r; it had been fillelwith temples and monasteries.Into that city also the priests gathered all the precious things whichthey were able to scrape together by various devices, and hid them intheir cells and underground vaults. These vaults were so skilfullymade that no-one but themselves could enter them. They led aroundin labyrinthine formations. Their heart was set upon the treasurespiled up there, and their belief was that they would not be destroyedto eternity. I saw them and marvelled at the art of building the vaultsand ofenlarging them without encl.. Very many ofthose who cail them­selves [members] of the society of Jesus were there, and fosteredfriendly relations with the rich who dwelt round about. Towards theeast in that quarter was a senate-house where they would consult aboutextending their dominion, and about means of holding the people inblind obedience (about which see above n.56). So much for thedwellings of those in the southern quarter.In the north dwelt those who, to a lesser degree, excelled in clever- 3ness and confirmed themselves less in their own religiosity, from thefact that they were in an obscure power of perception and hence in ablind faith. There was not so great a multitude there as in the south.Most of them were in a large city extending in length from the easterncorner to the west and a little way into the west. That city was alsofilled with temples and monasteries. At its furthest side, that near theeast, were many ofa varying religion and also some from the Reformed.Also, in that quarter there were a few places outside the city occupiedby the Papists.In the east dwelt those of that people who, in the world, had thegreatest delight in domineering and, who were also in some natural 4light (lumen). They appeared there upon mountains, but only in that
    • 58] THE LAST JUDGMENTquarter which faces towards the north, but none in the other partwhich faces towards the south. In a corner towards the north was amountain on the summit of which they had set someone of unsoundmind whom they could inspire to command whatever they wishedthrough communications of their thoughts, la means] known in thespiritual world, but not in the natural world, spreading abroad thatthis was the very God of heaven appearing in human form; and sothey ascribed to him Divine worship. They did this because the eople5 wished to recede from their idolatrous worShip, where:upon they cOll­trived thismeans of keeping them in obedience. This is the mountainmeant in Isaian (xiv 13), by , the mount of assembly in the sides ofthe north, and those in the mountains there are meant by , Lucifer,(verse 12). For those of the Babylonian crowd who were in the eastwere in light (lumen) above all the rest, a light prepared for themselvesby their artifice. Some were also seen who were building a tower toreach even to heaven where the angels are, but this was only a repre­sentative of their devices; for, in the spiritual world, devices are setbefore the eyes ofthose standing at a distance, which yet do not actuallyexist among those who are in these devices. This is a common thingthere. By that particular appearance it was granted me to know whatis meant byA tower whose top should be in heaven whence the place was called Babel(Gen. xi 1-10).So much for their dwellings in the east.6 In the west to the front dwelt those of that religion who lived in thedark ages, mostly underground, one generation beneath another. Thewhole foremost region which faces north was as ifit had been excavated,and filled with monasteries. The entrances to those lay through cavernswith a closed roof over them. Through these caverns they went outand in, but rarely spoke with those who lived in succeeding ages, forthey were of a different genius, and not so malicious, because in thosetimes there was no contention with the Reformed, and consequentlyless craftiness and malice from hatred and revenge. In tlle westernquarter beyond that region there were many mountains on whichwere the most malicious ofthat people, being those who at heart deniedthe Divine and yet made more holy profession than others with theirlips and worshipped with posturings more sacredly than others.Those who were there thought out nefarious plans to keep the commonpeopleunder tlierr yoke of authoritY;-and alsoto Coiiipe 0 ers tosubmit to that yoke. It is not allowed to describe those devices because
    • THE LAST JUDGMENTthey are heinous; their characters in general are recounted in the workHEAVEN AND HELL (n. 580). The mountains upon which they were, are 7those meant in the Apocalypse by the seven mountains, and thosewho are there are described as a woman sitting on a scarlet beast,as in these words:I saw a woman sitting upon a scarlet beast, full of names of blasphemy,having seven heads and ten horns :-she had on her forehead a name written,Mystery, Babylon the great, the mother of whoredoms and abominationsof the earth;-the seven heads are the seven mountains upon which thewoman sitteth (Rev. xvii 3, 5, 9).By , woman in the internal sense is meant the Church, but there, inthe opposite sense, a profane religiosity. By the scarlet beast ismeant the profanation of celestial love; by the seven mountainsthe profane love of domineering. So much for their dwellings in thewestern quarter. The reason they dwell separate, according to quarters, 8is that all in the spiritual world are carried into that quarter and tothat location of the quarter which corresponds to their affections andloves, and no-one to any other quarter, concerning which it may beseen in the work HEAVEN AND HELL, where the four quarters of heavenare treated (n. 141-153). In general, all the deliberations of this Baby- 9lonish :R~ople are directed to the end that they may domineer not ollIyover heaven, but also over the whole earth, thus that they may possessboth hemn and earth, the onethroughthe other. To attain this theyare continually thinking out and hatching new statutes and newteachings. They strive in the other life just as they did in the world,for everyone after death is just such as he was in the world, especiallyas to religiosity. It was granted me to hear some of their leaders dis­" cussing about a doctrine which was to be a regulation for the people.( There were very many articles, but all tended to the end w,at theymight seize the dominion over heaven-anaearth, andthat all powermight be theirs,-and none e ong to e ord. These teacliirigs wereafterwards read -inth-epresence offliosestaiiOing near, and when theywere read, they heard a voice from heaven declaring that those thingshad b.een di~ed from the d~~~t hell, although they did not kriow it.This was further confirmed by the fact that a diabolical crew from thathell, of the blackest and most fiendish aspect, came up and tore thoseteachings from them, not with their hands but with their teeth, andcarried them off to their hell. The people who saw it were astounded.59 Why they were tolerated there up to the day of the lastjudgment. The reason was that it is according to Divine order that alI,
    • 59] THE LAST JUDGMENTwho can possibly be preserved, will be preserved, and this until theycan no longer be among the good. Therefore, all those are preservedwho can emulate a spiritual life in external things, and can manifestit in a moral life as if they were in it inwardly, whatever they may beas to faith and love in internal things. So also, those who are in anexternal holiness, though in no internal holiness, are preserved. Therewere many such from that people, for they could talk piously with thecommon people, worship the Lord with holiness, implant a religiosityin their minds, besides leading them to think about heaven and hell,and keeping them in well-doing through their preaching about works.Hence they were able to lead many to a life of good, and thus on theroad to heaven. Wherefore also many from that religion have beensaved, although few from among the leaders. For the latter are theywho are meant by the Lords words:False prophets who come-in sheeps clothing, but inwardly they are raveningWOlves (Matt. vii IS).2 By prQPhets in the internal sense ofJhe Word are meant those whot~h ~!J.at-is !rue, and by it,lead to whatls good; while by , falseprophets are meant those who teach what is false, and by it leadastray. They are also like the Scribes and Pharisees who are describedby the Lord in these words:They sit in Moses seat-; all things whatsoever they bid you observe,observe and do, but do not according to their works, for they say and do not-all their works they do that they may be observed by men-they closethe kingdom of the heavens to men, but they do not themselves enter intoit:-they devour widows houses, and for a pretence pour out long prayers.Woe unto you,-hypocrites, ye make clean the outside of the cup and platter,but within they are full of extortion and iniquity;-deanse first the insideof the cup and platter, that it may be clean outwardly-ye are like whitedsepulchres which outwardly appear beautiful, but within are full of deadmens bones-so, outwardly ye appear to men as righteous, but within yeare full of hypocrisy and iniquity (Matt. xxiii 1-34).3 Another reason why they were tolerated is that everyone, after death,retains his religiosity which he has imbibed while in the world.Into this then, he is admitted as soon as he comes into the other life.And with this people, religiosity was implanted by such as displayedsanctity by word of mouth, and made it a matter of gesture, and alsostressed the belief that by means of them men could be saved. So alsoit was that such were not separated but were preserved among their4 co-religionists. This is the primary cause for the preservation from66
    • THE LAST JUDGMENTone judgment to another of all those who live a life similar to the( spiritual in external things, andwho emulate what ispio~s and holy ~1 if it were interna, by whom the sImPle canoeinstructeaana led.I For thesimple in faith and heart look no further than to the externalI and to whatever appears before their eyes. Hence it is that all suchwere tolerated from the time of the founding of the Christian Churchup to the day of judgment. It has been .§hown above that a last judg­ment has taken place twice before, and now-iS the third~ll theseare- theywho constltutedthe former heaven, and who are meant inthe Apocalypse (xx 5, 6) by those who were not ofthe first resurrection.But because they were such as described above, therefore, that heavenhas been destroyed and those who were from the second resurrectionhave been cast out. But it ought to be known that only those were 5preserved wllo suffered themselves to be held in check by laws bothcivil and spiritual, smce these can dwell toge er ma society; those,onth.eotheihand, who couldnot beheld in cheCk by those laws werenot preserved. The latter were cast into hell long before the day of thelast judgment, for societies were constantly purified and cleansed of-1. - such persons. H~ it is tl!at those wi?-o led a villainous life andenticed the common people towards evil-doing, and took part innefarious arts, are among those oflike character in the hells, (concerningwhom it may be seen in the work HEAVEN AND HELL, n.580) whowere cast out from societies; and this, one after another. Likewise 62 ~ also, those who were interiorly good were taken away from thesesocieties lest they should be contaminated by those who were interiorlyevil. For those who are good perceive interior things and thereforepay no need to exterior things except in so far as they agree withinterior things. Those in their turn were sent, before the judgment,to places of instruction (concerning which it may be seen in the workHEAVEN AND HELL, n.512-520), and hence they were carried intoheaven. For these are they from whom there is a new heaven, andwho are meant by those from the first resurrection . These thingshave been stated that it may be known why so many of those who werePapists were tolerated and preserved up to the day ofthe last judgment;but more will be said about that matter in the following section, whereis treated the former heaven which passed away.60 How they were destroyed, and their habitations made adesert. This I would describe here in a few words, and at greaterlength in the Explanation of the Apocalypse. No-one except him whohas seen it can know that the Babylon described there was destroyed.And it has been-g!".-ant~d me.to~e how a last judgment was effected
    • 60] THE LAST JUDGMENTand carried out upon all men, and especially upon those who werefrom Babylon. Wherefore, I shall give a description. This was grant~d~e for the spe~~al purpose of revealing to the world that allthe tli1:igspredicted in the Apocalypse were Divinely inspired, and that it is aprophetical Book of the Word. For, unless this be revealed" to theworld, and with it, the-internal sense which is in every particular there,just as in the particulars of the Prophets of the Old Testament, thatBook might have been rejected on account of its not being understood.This rejection would carry with it the doubt as to whether the thingsthere stated are worthy of belief, or even that any last judgment isabout to come, and in this belief those from Babylon would confirmthemselves more than any others. Lest ~s should happen, it pl~dthe Lord to make me an eye witness ofit. But all the things that wereseen concerning the-last judgment upon those from Babylon, or aboutthe destruction of Babylon cannot be set down here, because they areso many that they would fill a book. Wherefore, I shall relate only afew general events, reserving particulars for the Explanation of theApocalypse. Since the Babylonian nation was settled in, and extendedover many tracts in the spiritual world, and formed for itself societiesin every quarter there (as shown above n. 58), I would describe oneby one how they were destroyed in each of the four quarters.61 Destruction was effected after visitation, for visitation~ - always takes place first. Visitation is a searching out of mens qualitiesand also a separation of the good from the evil; the good are thenremoved and the evil are left behind. This having been accomplished,L there followed mighty earthquakes. From these, ey ecame aware- that the last-fiJ.dgI!lent was at han . TheDlndeed dia tremblliig possessthem all. I saw-then that tI1ose who dwelt in the southern quarter,especially those in the great city there, (about which see n. 58), wererunning hither and thither, some to take refuge in flight, some to hidethemselves in their vaults, some in the cells and pits where theirtreasures were, some carrying out of them whatever they could lay2 hands upon. But, after the earthquake, there foll..Q~~~~ru~nfrom the underworld which overthrew everything in the city and intIle region round about. After the eruption, came a mighty wind from- the east which laid bare, shook and overturiiedeverything from thefoundation. And then, all who were there were brought out from., - every place and every retreat, and cast into a sea, the waters of whichwere black. Those who were cast)nto-ftWere many myriads in number.-, Afterwards, from that whole region thereli"scended a smoke liIce that~ following a conflagration, and last of all, there ;;isati1fckcloud of dust--.-----­68
    • THE LAST JUDGMENT [61which was carried by the easterly wind into the sea and scattered over it.For their treasures were turned into dust, with all the things that theycalled holy because they possessed them. This dust was scattered overthe sea because,st:lc!t dust signifies damnation. Frnally~ there was seen, 3aSh were~ a blackness floa~g over at wole region, which on inspec-tion appeared like a dragon. This was a SIgn that the whole of thatvast city and the whole of that region had become a desert. T!ti~sseen because dragons signify the false things of such a religion, andthe dwelling-place -of dragons ;-sigmfies the· desert resultiD.g fromtheir overthrow (as in Jer. ix II; X 22; xlix 33; Mal. i 3). It was 4also seen that some had, as it were, a millstone around the left arm,which was a representation that they had confirmed their nefariousdoctrines from the Word. A millstone signifies such confirmations.Hence it is evident what is signified by these words in the Apocalypse:The angel took up a stone like a great millstone, and hurled it into the sea,saying, Thus with violence shall that great city Babylon be hurled forth,and shall no more be found (Rev. xviii 21).Those, however, who were in the senate-house, also in that quarter 5but nearer the east, where they were in consultation about methods ofextending their dominion, and ~f k~..!Jlg the piOi?If1!i]gnolan-f.e. ~dtherefore, in blind obedience (about which senate-house see above0:58),-wetenet cas.! intOil1e black sea but i_nto a chasm which openedout in length and depth beneath and around them. Thus was the lastjudgment carried out upon the Babylonians in the southern quarter.But the last judgment upon those in front in the western quarter, 6and upon those in the northern quarter where also there was a greatcity, took place in this way. After mighty earthquakes which shook, ~even to their foundations, all things that were·-iliere-(it is those earth-quakes that are meant in the Word, Matt. xxiv 7; Luke xxi II; andsimilar ones in Rev. vi 12; viii 5; xi 13; xvi 18; and in the propheciesof the Old Testament; they do not refer to earthquakes on this earth),there went forth an east wind from the south through the west and into -the north, and laid bare all that region. First, it laid bare the region infront of the western quarter, where, underground dwelt those whohad lived in the dark ages, then the great city which stretched fromthat quarter through the north as far as the east, which was so devas-tated that everything was exposed to view. But because there was notso much opulence there, there was not seen any eruption and fiery pitchconsuming the treasures, but only overthrow and destruction, and thenan exhalation of everything in smoke; for the easiWiiiClwas bloWing - S
    • 61] THE LAST JUDGMENThither and thither, and it overturned and destroyed, and also carried7 everything away. The monks along with the people were brought outto the number of many myriads, and some were cast intothe black seaon that side ofit which faces-West, some into the great southern chasm,mentioned above, some into a western gulf, and some into t4e hellsof the heathens; for some of those of the dark ages were idolaters likethe heathens. From there, smoke was also seen rising and driftingtowards the sea, and floating over it, -briiigfug upon it a black crust.For that partof the sea into wmch they were cast was encrusted wIththe dust and smoke to which their dwellings and their riches werecrumbled, so that that sea was no longer visible, but in place of it akind of black soil under which is their hell. The last judgment upon8 those who dwelt in the mountains in the eastern quarter (about whichsee also above n. 58), was thus accomplished. Those mountains wereseen to subside into the deep, and all who dwelt on them were swallowedup. He also whom they posted on one mountain there and proclaimedas a god, was seen to become black, and then fiery, and to be cast withthem headlong into hell. For the monks of various orders who dweltupon those mountains said that that man was God and they themselvesChrist, and wherever they went they carried with them the nefariouspersuasion that they were Christ. Lastly, judgment was effected upon9 those who dwelt further off in the western quarter upon the mountainsthere, and who are meant by , the woman seated upon a scarlet beastwith seven heads which are the seven mountains (of which somethinghas also been related above, n. 58). Their mountains, too, were seen.Some of them were opened in the middle where there was a hugeaperture leading round into a spiral, and they who dwelt upon thesemountains were cast into it. Some of the mountains were tom up fromtheir toundations, and completely overturned, so that what was theirsummit became their lowest point. Those who, as a result, were in theplains were overwhelmed as by a flood and completely covered, butthose among them who were from other quarters were cast out intochasms. The things here related, however, are but a few of all I saw;more will be given inthe Expllmation of~Apocalypse. ~seevents took place and were completed in the beginning ofthe year 1757.As for the chasms into which all were cast, except thosecastlOto th~black sea, there are many of them. Four were disclosed to me; a largeone in the southern quarter towards the east there, another in thewestern quarter towards the south, a third in the western quarter to­wards the north there, a fourth further away in the corner between thewest and north; these chasms and the sea are their hells. These wereseen, but in addition to those there are many others which were not7°
    • THE LAST JUDGMENT {61seen. For the hells of the Babylonish nation are distinguished inaccordance with the various profanations of the spiritual things whichbelong to the good and truth ofthe Church.62 Thus now the spiritual world has been freed from suchspirits, and the angels rejoiced at its liberation from them, sin~sewho were from Babylon used to infest and seduce as many as theypossibly coul~, and more there than in the world. For their wiles aremore malignant there, because then they are spirits, and in the spiritof everyone lies concealed all his malice. For it is the spirit of a manthat thinks, wills, intends and devises. Many of them were examined,and it was found that they believed nothing at all, and that the nefariouslust of seducing the wealthy for their riches and the poorfOr t e sakeoT domiriion~ was what took possession of their minds. Towardsthisend they held all in the darkest ignorance, thus obstructing the waytowards light,and Sc>tOWilrds~heaven. For the way towards light andtowards heaven is obstructed when cognitions of spiritual things areoverwhelmed by idolatrous things, and when the Word is adulterated,weakened and taken away.63 Those of them who were in the affection of truth from goodhave been preserved. Those of the Papists who lived piously, and whowere in good, although not in truths, yet still desired to know truthsfrom an affection for them, were freed and were borne to a certainregion towards the front in the western quarter near the north, andwere there given dwellings, and societies were set up. Then priestsfrom the Reformed were sent to them to instruct them from the Word,and as they were instructed they were received into heaven.64 The state hereafter of those who come thence from the earth.Since the last judgment has now been effected, and all things havethereby been brought back into order by the Lord, and all who wereinwardly good have been raised into heaven, and all who were inwardlyevil cast into hell, they are, therefore, not allowed henceforth, asformerly, to associate below heaven or above hell, or to have com­munication with others. But, as soon as they come hither, which happens after everyones death, they are completely separated, and) after their time in the world of spirits has been brought to an end, they are carried, each to his own place. Wherefore, those who profaneIsacred things, those, that is, who claim for themselves the power ofopening and closing heaven, and of remitting sins-powers that belongto the Lord alone-and those who make Papal bulls equal to the Word,71
    • THE LAST JUDGMENTand have domination as their end, are forthwith cast into the black sear or into-chas;-;-~herethe bells of profaners are. But I was told fromI heaven that those of that religiosity who are of such a nature, pay noregard to the life after death, because at heart they deny it; they have regard only to life in the world. And so, they care not a straw what isItheir lot after death, although it is to endure to eternity, but ridiculeit as a matter of no consequence.72
    • The former Heaven and its Abolition65 It is said in the Apocalypse,I saw a great-throne, and One sitting thereon, from Whose face earth andheaven fled and their place was not found (Rev. xx II).and later,I saw a new heaven and a new earth; the first heaven and the first earthhad passed away (Rev. xxi r).It was shown in the first section above, and also in subsequentsections that by , a new heaven and a new earth " and by the passingof a former heaven and a former earth is not meant the visible heavenand our inhabited earth, but the angelic heaven and the Church. Forthe Word in itself is spiritual and, accordingly, treats of spiritualmatters, and spiritual things are what belong to heaven and the Church.These are expressed in the sense of the letter by means of naturalthings, because natural things serve as a basis for spiritual things, andthe Word, without such a basis, would not be a Divine work for itwould not be complete. The natural which is the ultimate in Divineorder completes and provides that the interIor tliings that are spiritualand celestial may continue to exist upon it, as a house upon its fOOiida­tion. NOW, because man thought from the natural and not from the 2spiritual about statements in the Word, therefore, by heaven andearth in these passages, and in others too, he understood nothing elsethan the heaven and earth that exist in the world of nature. Hence it isthat everyone expects their passing and destruction, and then also ther creation of new ones. But, lest they should expect these things always.1 and from age to age in vain, the spiritual sense of the Word lias Geen) opened, so that it may be known what is meant in the Word by manyI t:hitlgs that cannot be understood so long as they are thought ofnaturallyand at the same time, what is meant by , the heaven and earth whichwill pass away.73
    • 66] THE LAST JUDGMENT66 But before it is shown what is meant by , the first heavenand the first earth " it should be known that, by thefust heavenis not meant that heaven which has been formed of those who havebecome angels from the first creation of this world up to the presenttime, for that heaven is constant and remains for ever; for all whocome into heaven are under the Lords protection, and no-one who hasonce been received by the Lord, can be torn away. But by , the firstheaven is meant a heaven composed of men other than those whohave become angels, and for the most part, of those who could notbecome angels. Who these were and what their character was will betold in subsequent sections; that is the heaven of which it is said thatit would pass away. It is called a heaven because those who were in itspent their time together on high, on top of rocks and mountains,and in enjoyments similar to natural ones, but never in any that werespiritual. For most of those who come into the spiritual world fromthis world believe that they are in heaven when they are on high, andthat they are in heavenly joy when in the same enjoyments as theyhad in the world. This is why it is called heaven, but the firstheaven which passed away.67 Again, it should be known that this heaven, <:a1~efirst, was not from any of those who lived before the Lords Cominginto the world, but that all were from those who lived after His Advent;for (as shown above in n.33-39) a_last judgment takes place at theend of every Church, and then the fonner-heaven is abolished, and anew one is create or formed. For from the beginning to the end of aChurch, all whose outward life has been moral, and who have lived inexternal piety and holiness, although in no way internal, are tolerated,if only their internal things, that is, their thoughts and intentions,could be kept witIlln bounds by the civil and moral laws ofsociety.At the end of a Church, however, 4J.te1"!1al things are disclosed, angthen a judgm~nt is effe.f!ed upon them. Hence it is that a last judgmenthas twice before been effected upon the inhabitants of this earth, andnow is the third (see above n. 46). Thus also, twice before has a heavenwith the earth passed away, and a new heaven been created along witha new earth; for the heaven and the earth are the Church in bothworlds (as shown above n. 1-5). Hence it is clear that the new heavenand the new earth mentioned in the Prophets of the Old Testament,are not that new heaven and new earth mentioned in the Apocalypse,for the former came into existence from the Lord when He was in theworld, while the latter are now coming into existence from Him.74
    • THE LAST JUDGMENT [67Concerning the former, we read thus in the Prophets of the OldTestament:Behold, I am about to create a new heaven and a new earth, nor shall theformer be remembered (Isa. lxv 17):and elsewhere,I am about to make a new heaven and a new earth (Isa. lxvi 22):besides what is said in Daniel.68 As the first heaven which passed away is now beingtreated of, and as no-one knows anything about it, I would describein order,I From whom the first heaven came into existence.2 What its character was.3 How it passed away.69 From whom the first heaven came into existence. The firstheaven was constituted from all those upon whom a last judgmentwas effected, for it was not effected upon those in hell nor upon thosein heaven, nor upon those in the world of spirits, concerning whichworld see in the work HEAVEN AND HELL (n.421-520). And it is noteffected upon any man still living, but only upon those who havemade for themselves a semblance of heaven, the largest number ofwhom were upon mountains and rocks. These also are meant by theLord as goats whom He placed on the left hand (Matt. xxv, 32, 33,seq.). Hence it can be established that the first heaven came intoexistence not onJ1y from Christians, but also from Mohammedans andGentiles, all of whom had fashioned for themselves in their own placessuch heavens. It will be told in a few words what were their characters. 2 They were those who lived in the world in outward holiness and yetJ were in none inwardly, who, on account of civil and moral laws, we~ejust and sincere, but I.!2~l?~ountof Divine laws. Tl1..us, the~) external or natural men, but not internal or spiritual. And they wereaISo in the doctrinal things ofthe Church, and were able to teach them,although their life was not in accordance with them. Besides, theywere in various offices and performed uses, but not for the sake ofuses.These and all like them all the world over who lived after the Lords7S
    • 69] THE LAST JUDGMENTAdvent, constituted the first heaven . This heaven, therefore, wasof a character similar to that of the world and of the Church on earth,consisting of those who do good not because it is good, but becausethey fear the law"and the loss offame;hoIiOUi-iiilCiwealth. Those whodo good from no other motive do not-fear God, but men, and theyhave no conscience. In the first heaven from those of the Reformed3 there was a majority who believed that man is saved by faith alone, andwho did not live the life offaith which is charity, and they greatly lovedto be seen of men. With all those, while they were associated, theinteriors were clQ~d so iliaithey might not be exposed, but they wereopened when the last judgment was at hand. It was then discoveredthat, within, they were obsessed by evils and falsities of every kind,that they were in opposition to the Divine, and were actually in hell.For, immediately after death, everyone is attached to his like, the goodto their like in heaven but the evil to their like in hell, but yet they donot come to them until their interiors are opened. In the meantime,4 they can associate wifuihoselike them in external things. It ought tobe known, however, that all who were inwardly good, thus those whowere spiritual, were separated from them and raised up into heav-en,also that all vho were evil, not only inwardly but also outwardly, werelikewise separated from them and cast into hell. This took place fromthe earliest times after the Lords Advent, up to the latest, when thejudgment took place. Only those who were of the character describedabove were left to form societies among themselves, from whom was, the first heaven .70 There are many reasons why such societies, or such heavenswere tolerated. A primary one is that, through outward holiness, andoutward sincerity and justice, they were conjoined with the simplegood who were in the lowest heaven, and who, beiiig stilun theworldof spirits, were not yet introduced into heaven. For, in the spiritualI world, there is communication, and hence conjunction ofall with their like. And the simple good who are in the ultimate ofheaven, and thosewho are in the world of spirits, look specially towards externals, butyet they are not inwardly evil. Wherefore, if those spirits had been, dragged away from them before the appointed time, heaven would havesuffered in its lowest parts, and y~ it is_upon the.!~eav~a2 higher heaven rests as up9.!1 its base. That this was the reason theywere tolerated up to the last time, the Lord teaches in these words:The servants of the householder came to him and said,-Didst thou notsew good seed in thy field? Whence, then, hath it tares ?-And they said,Wilt thou that we go and collect them? But he said, Not so, lest in collectingthe tares, ye root up the wheat also with them; therefore let them grow
    • THE LAST JUDGMENTtogether until the harvest, and in the time of harvest I will say to the reapers,Gather first the tares, and bind them in bundles for burning, but gather thewheat into my barn-He that soweth the good seed is the Son of man, thefield is the world; the good seed are the sons of the kingdom, the tares thesons of the evil one;-the harvest is the consummation of the age,-astherefore, the tares are gathered and are burned with fire, so shall it be atthe consummation of this age (Matt. xiii 27-30, 37-42)., the consummation of this age is the last time of the Church; , taresare those who are inwardly evil; , wheat those who are inwardly good;, gathering of the tares and binding them into bundles for burningis the last judgment.lThe same thing is meant in that chapter by the 3Lords parable of the fishes of every kind that were gathered together,ofwhich the good were thrown into vessels, but the evil were cast away.Of these also it is said,So shall it be at the consummation of the age; the angels shall go out andseparate the evil from among the just (Matt. xiii 47-49);they are compared to fish, because by , fish in the spiritual sense ofthe Word, are signified those who are natural and external, both goodand evil. What is signified by the just may be seen at the foot of thepage.2I (From ARCANA ClI.LESTIA.) • Bundles in the Word mean the arrangementin series of a mans truths and falsities, thus they also mean the arrangementof men in whom are truths and falsities (n. 4686, 4687, 5339, 5530, 7408,10303).The Son of man is the Lord as to Divine truth (n. 1729, 1733, 2159,2628, 2803, 2813, 3373, 3704, 7499, 8897, 9807)., Sons are affections of truth from good (n. 489, 491, 533, 2623, 3373,4257, 8649, 9807); therefore sons of the kingdom are those in the affec­tions of truth from good and • sons of the evil one those in the affections offalsity from evil; hence the latter are called tares and the fonner • goodseed, for tares mean falsity from evil, and • good seed truth from good;• seed of the field is truth from good, in man, from the Lord (n. 1940, 3038,3310, 3373, 10248, 10249).• Seed in an opposite sense is falsity from evil (n. 10249).• Seed of the field is also the feeding of the mind by Divine truth fromthe Word, and to sow is to instruct (n. 6158, 9272).The consummation of the age is the last period of the Church (n. 4535,10622).2 (From AReANA ClI.LESTIA.) • Fishes in the spiritual sense of the Word meanknowledges which belong to the natural or external man, hence they alsomean men who are natural or external, both evil and good (n. 4°,991).•Living creatures of every kind correspond to such things as are in man(n. 45, 46, 246, 714, 716, 719, 2179, 2180, 3519, 9280, 10609·Those are called righteous in the Word to whom the righteousness andmerit of the Lord are attributed, but the • unrighteous those to whom theirself-righteousness and their own merit are attributed (n. 5°69, 9263, 9486).77
    • ---- -lTHE LAST JUDGMENT71 What was the character of the first heaven. This can beinferred from what has been said above, also from the fact that thosef who are not spiritual by an acknowledgment of the Divine, by a lir;-ofgOOdand an-affection for truth, but yet who ap ear spiritual by out­ward holiness, by discourses about Divine things, and bYhOnest deal­) ings for the sake ofselfand the world, until left in their own internals,rush into nefarious acts that accord with their lusts. For nothing detersthem, neither the fear of God, nor faith, nor conscience. So it was thatas soon as those who were in the first heaven were let into their owniD.teiio~, they appeared to be conjoined with the hells-.- - - ­--~72 How the first heaven passed away. This has already beendescribed where the last judgment upon the Mohammedans and theGentiles (n.50, 51) and upon the Papists (n.61-63) was treated of,since these also in their own places constituted the first heaven. Some­thing may be added, however, concerning the last judgment upon theReformed, who are also called Protestants and Evangelica"ls, or con­cerning the manner in which the first heaven, made up of these,passed away. For, as was stated above, judgment was not effectedupon any others than upon those who constituted the first heaven.After visitation had been made upon these, and they had been let intotheir own interiors, they were separated and divided into classes aCCOId­inilo their evils and the falsities arising from them, and according totheir falsities and the evils arising from them, and they were cast intohells corresponding to their loves. Their hells were around the middleon every side, for in the middle were the Reformed, around them thePapists, around them the Mohammedans, and in the outermost ringthe Gentiles (see above n. 48). Those who were not in hells were castout into deserts. But some w~t down into the plains in thesouthern and northern quarters to form_societies,. an~!o be instrn~dand pr~pared for heaven. These are theywlio were preserved. Buthow all these things were accomplished cannot be described here indetail, for the judgment upon the Reformed lasted much longer, andwas effected through successive changes. And because many thingsworthy of mention were then seen and heard, I would set them forthin their order in the Explanation of the Apocalypse.
    • C0The state of the World and of theChurch hereafter73 The state of the world hereafter will be just the same asit has been hitherto, for that great change which has taken place in thespiritual world brings about no change in the natural world so far asthe outward form is concerned. Wherefore, there will be henceforthcivil affairs as before; there will be times of peace, treaties and wars asbefore, and the other things belonging to societies in general and inparticular. The Lords having said that at the last times,There shall be wars, and then nation shall rise up against nation, and king-dom against kingdom, and there shall be famines, pestilences and earth-quakes in divers places (Matt. xxiv 6, 7).does not mean such events in the natural world, but correspondingthings in the spiritual world. For the Word in its prophetic parts doesnot treat of kingdoms on earth, nor of nations there, so neither of theirwars, nor yet of famine, pestilence and earthquakes there, but of suchthings as correspond to them in the spiritual world. The nature of.such have been explained in ARCANA C£LESTIA, from which collectedpassages may be seen at the foot of the page.11 (From ARcANA ClI.LESTIA.) Wars in the Word mean spiritual combats(n. 1659, 1664, 8295, 10455).All the • arms of war, such as the • bow, sword and shield thereforemean something concerned in spiritual combat (n. 1788, 2686)., Kingdoms mean Churches as to truths, and as to falsities (n. 1672,2547)·, Nations mean those there who are in goods, or who are in evils (n. 1059,II59, 1205, 1258, 1260, 1416, 1849, 4574, 6005, 6306, 6858, 8°54, 8317,9320, 9327)., Famine means a lack of knowledges of good and truth (n. 1460, 3364,5277, 5279, 5281, 5300, 5360, 5376, 5893).It also means the desolation of the Church (n. 5279, 5415, 5576, 6IIO,6144, 7102)., Pestilence means the vastation and consummation of good and truth(n. 7102, 7505, 7507, 75II)., Earthquakes mean changes of the state of the Church (n. 3355).79
    • 273] THE LAST JUDGMENTBut as to the state ofthe Church, this will not be the same hereafter.It will be similar indeed as to the external appearance, but unlike asto the internal. As to external appearance there will be divided churchesas before, their doctrines will be taught as before, as also the religiosityamong the Gentiles. But henceforth the man of the Church will bein a freer state of thinking about matters of faith, and therefore, aboutthe spiritual things that belong to heaven, because spiritual freedomhas been restored. For all things have now been brought back intoorder in the heavens and in the hells, and from hence inflows everythought concerning or against Divine things, with Divine thingsfrom the heavens, against the Divine from the hells. Yet man willnot notice this change of state in himself, since he does not reflectupon it at all, nor does he know anything about spiritual freedom, norabout infltLx. But in heaven this truth is perceived, and so it is bythe man himself after death. Because spiritual freedom has beenrestored to man, therefore, the spiritual sense of the Word has nowbeen disclosed, and through it, interior Divine truths have beenrevealed. For, in his former state, man would not have understoodthese truths, and if he had understood, he would have profan.ed them.It may be seen in the work HEAVEN AND HELL (n. 597 to the end) thatman has freedom by means ofthe equilibrium between heaven and hell,and that man cannot be reformed except in freedom.74 I have spoken with angels about the varying state of theChurch hereafter. They have said they have no knowledge of thingsto come, because such knowledge belongs to the Lord alone. But theysaid they do know that the servitude and captivity in which the manof the Church has been hitherto, has been removed, and that, nowfrom his restored liberty he is able, if he so wishes, the better to per­ceive interior truths and thus to become internal, if he wishes to be­come so. But they said they had slender hope for the men of theChristian Church, but great hope for some other nation set asunderfrom the Christian world, and removed from the disturbers thence, anation such that it can receive spiritual light and become a celestial­spiritual man. And they told me that interior Divine truths are at thisday being revealed among that race, and that these truths are alsobeing received in spiritual faith, that is, in life and heart, and that thatnation worships the Lord.80
    • 8Z
    • The Last Judgment has beenaccomplishedI The previous small work THE LAST JUDGMENT treated ofthe following:The day of the last judgment does not mean the destruction of theworld (n. 1-5);Procreations of the human race will not cease (n. 6-13);Heaven and hell are from the human race (n. 14-22);All men, as many as have been born from the beginning of creation,and have died, are either in heaven or in hell (n. 23-27);The last judgment must be where all are together, therefore, in thespiritual world and not on earth (n. 28-32);The last judgment takes place when the Church is at its end; and theChurch is at its end when there is no faith because there is nocharity (n. 33-39);All things that have been foretold in the Apocalypse have at this daybeen fu1fi11ed (n. 40-44);The last judgment has been accomplished (n. 45-52);Babylon and its destruction (n. 53-64);The former heaven and its abolition (n. 65-72);The state of the world and of the Church hereafter (n. 73, 74).2 The reason for a Continuation concerning The Last Judg­ment is chiefly that it may be known what was the state ofthe world andofthe Church before the last judgment, and what the state ofthe worldand of the Church has become after it; also, to describe how the lastjudgment was effected upon the Reformed.
    • 3] THE LAST JUDGMENT3 The general opinion in the Christian world is that the wholeheaven visible to the eyes, and the whole earth inhabited by men wouldbe destroyed at the day of the last judgment, and that, in their place,a new heaven and a new earth would come into existence, and thatthen, the souls of men would receive their bodies and in that wayman would be a man just as before. This article of faith has arisenfrom the fact that the Word has been understood only in accordancewith the sense of its letter, indeed it could not be otherwise under­stood before its spiritual sense was disclosed. Again, from that [thesense of the letter] a belief was introduced by many that the soul isonly an exhalation breathed forth from a man, and that spirits andsimilarly angels are substances ofwind. So long as there was no furtherunderstanding about souls, spirits and angels, the last judgment couldbe thought of in no other way. But when it comes to be understoodthat after death man is a man just as he was in the world, the onlydifference being that he is then clothed with a spiritual body and notwith a natural body as before and that the spiritual body, in the sightof those who are spiritual appears just as the natural body does in thesight of those who are natural, then, it can also come to be understoodthat the last judgment will not take place in the natural, but in thespiritual world. For it is in that world that all men, who have everbeen born and have died, are together.4 When this has come to be understood, then it will be pos­sible to dispel paradoxes which a man might otherwise hold concerningthe state of souls after death, their reunion with bodies which haverotted away, and the destruction of the created universe, thus con­cerning the last judgment. Concerning the state of souls after death,he might have held these paradoxes, namely, that the man would thenbe like a breath or wind, or like ether and something floating in theair, never remaining in one place, but in Ubi (somewhere) that theycall Pou* (where?); that he would see nothing because he would haveno eyes, would hear nothing because he would have no ears, wouldsay nothing because he would have no mouth, thus he would be blind,deaf and dumb, and continually in the expectation, which could onlybe sad, of the recovery of those functions of the soul from which is allthe joy of his life. It has also been held that the souls of all men fromthe first creation are in a like, unhappy state, and that those who livedfive or six thousand years ago are still thus flying about in the air, or* Ubi and Pou are the Latin and Greek respectively for Where? .-Translator
    • CONTINUATION [4remaining in Pou, and awaiting the judgment, besides other lamentableideas.5 Let me pass by the similar and equally numerous paradoxeswhich a man, not knowing that after death he is a man just as before,might entertain concerning the destruction of the universe. Butwhen he knows that after death man is not a breath or wind, but thathe is a spirit, and, if he has lived well, an angel in heaven, and thatspirits and angels are men in perfect form, then he can think aboutthe state of men after death, and know about the last judgment fromthe understanding and not from faith separated from the understanding,from which would come forth mere traditions. Then also, he candefinitely conclude from the understanding that the last judgmentpredicted in the Word will not take place in the natural world, but inthe spiritual world where all are together; further, that the last judg­ment, when it takes place, will be revealed for the sake of belief inthe Word.6 Put away from you the idea of the soul being a breath, andthen think of your own state after death, or that of your friends, orthat of your children, and will you not think of yourself as living onas a man, and the same with them? And since, without the senses,there can be no life which is life, you cannot think but that they alsosee, hear and speak. In this way also, the writers of epitaphs writeover the dead. They place them in heaven among the angels, in whitegarments and in gardens. But afterwards fall back into the idea tOOtthe soul is a breath, and that it does not live as before with sensationuntil after the last judgment, would you not become insane by thinking,what shall I be like? Where, in the meantime? Shall I be flying inthe air, or remaining in Pou? Yet, the preacher taught that after deathif I had lived well and had really believed, I should come among theblessed. You may believe, therefore, as is the truth, that after death,you are a man just as before, the only difference being between what isnatural and what is spiritual. In this way, also, do all who believe ineternal life, think, and they know nothing of the hypothetical traditionconcerning the soul.7 From these things that have already been said, it can beestablished that the last judgment cannot take place in the natural, but
    • 7] THE LAST JUDGMENTin the spiritual world. And that it has taken place in that world can beseen from the things seen and recorded in the previous small workTHE LAST JUDGMENT (n. 45-72). It can be seen further from thethings that follow which have been recorded from things seen con­cerning the judgment upon the Reformed. He who gives attentioncan see also from new things that are now revealed concerning heaven,the Word and the Church. What man is able to put forward suchthings from himself?86
    • The state of the World and of theChurch before the Last Judgment, andafter it8 It can be established from what has been said above that thelast judgment has been accomplished in the spiritual world, but toknow anything of the state of the world and of the Church before andafter that judgment, the foUowing facts ought to be known in allrespects:I What is meant by ( the former heaven and the former earth whichpassed away (Rev. xxi I).2 Who, and what manner ofmen they were in the former heaven andthe former earth.3 Before the last judgment was effected upon them, much of thecommunication between heaven and earth, and thus also betweenthe Lord and the Church, had been broken off.4 After the last judgment, the communication was restored.5 This is why it is that, after the last judgment and not before, revela­tions for the New Church have been made.6 The state of the world and of the Church before the last judgmentwas like evening and night, but after it, like morning and day.9 (I) What is meant by (the former heaven and the formerearth which passed away, as stated in Rev. xxi I. By (the formerheaven and the former earth there, is not meant the heaven whichappears before mens eyes in the world, nor the earth inhabited by men;neither does it mean a former heaven in which are all those from thefirst creation who have lived well. But there are meant gatherings ofspirits, who made for themselves what seemed to be heavens betweenheaven and hell. And because all spirits and angels inhabit lands just
    • 9] THE LAST JUDGMENTas men do, hence those are meant by the former heaven and theformer earth . The passing away of that heaven and earth has beenseen and has been described from the things seen, in the small workTHE LAST JUDGMENT (n. 45-72).10 (2) Who, and what manner of men they were in the formerheaven and the former earth. This has been described in the smallwork THE LAST JUDGMENT, but as an understanding of the thingswhich follow depends upon a knowledge of who these were and ofwhat nature they were, it will also be told here. All those who weregathered together below heaven, and who formed for themselves invarious places what seemed to be heavens, and even called themheavens, were conjoined with angels of the lowest heaven, but onlyas to externals and not as to internals. The majority of them were, the goats and their connections who are described in Matthew xxv41-46. They are those, indeed, who did not do evils in the world,for, morally they lived a good life, but they did not do goods from thesource of good, for they separated faith from charity, and, accordingly,did not regard evils as sins. Because they had lived as Christians inexternals, they were conjoined with angels of the lowest heaven whoare like them in externals, though not in internals. For they are thesheep " and are in faith, but in the faith of charity. Because of thisconjunction they could be tolerated, for to separate them before thelast judgment would have been to bring damnation upon those whowere in the lowest heaven, for the latter would have been dragged toruin with the former. This is what the Lord foretold in Matthew:Jesus spake a parable: The kingdom of the heavens is like a man who sowedgood seed in his field, but while men slept, his enemy came and sowedtares-and went away; when the blade was sprung up and bore fruit, thenthe tares appeared also. But his servants came to the householder and saidto him, Lord, didst thou not sow good seed in thy field ?-WiLt thou, there­fore, that we go and gather them up? But he said, nay, lest perchance incollecting the tares ye uproot the wheat also with them; let both growtogether until the harvest; and at harvest time I will say to the reapers, Firstgather the tares and bind them together in bundles to burn them but gatherthe wheat into m; barn.-He who sowed the good seed is the Son of man;the field is the world; the sons of the kingdom are the seed, the sons of theevil one are the tar.::s;-the harvest is the consummation of the age-.As therefore the tares are gathered together and burned, so will it be in theconsummation of the age (Matt. xiii 24-30, 37-40)., the consummation ofthe age is the last time ofa Church; , the taresare those who are inwardly evil; the wheat are those who are88
    • CONTINUATION [10inwardly good. The gathering of the former into bundles for burn-ing is the last judgment upon them; lest by a separation before thelast judgment damnation be brought upon the good is meant by , lestin gathering the tares ye uproot the wheat together with them, letthem grow together until the harvest.11 (3) Before the last judgment was effected upon them, muchof the communication between heaven and earth, and thus between theLord and the Church, had been broken off. Altl enlightenment for manis from the Lord through heaven, and it enters by an internal way.As long as there were gatherings of such [interposing] between heavenand the world, or between the Lord and the Church, man could not beenlightened. It was like a sun-beam cut off by an interposing darkcloud, or like the sun eclipsed and its light intercepted by the inter-vening moon. Wherefore, if anything had then been revealed by theLord, either it would not have been understood, or if understood,it would still not have been received, or if received, it would still havebeen afterwards stifled. Now, since all these interposing gatheringshave been dispersed by the last judgment, it is clear that, (4) the com-munication between heaven and earth, or between the Lord and the Churchhas been restored.12 (5) This is why it is that, after the last judgment and notbefore, revelations for the New Church have been made. For after com-munication has been restored by a last judgment, man can be enlight-ened and reformed, that is, he can understand the Divine truth of theWord; understanding it, he can receive it, and receiving it, he canretain it, for intervening obstacles have been removed. And so, John,after the former heaven and the former earth passed away, said ofhimself that he saw a new heaven and a new earth and then the holycity Jerusalem descending from God out of heaven, prepared as a bridefor her husband, and he heard Him that sat upon the throne sayingBehold I make all things new (Rev. xxi 1,2,5). That by Jerusalemis meant the Church may be seen in THE DOCTRINE OF THE LORD,(n. 62-64); and concerning its new teachings (n. 65 there).13 (6) The state of the world and of the Church before the lastjudgment was like evening and night, but after it, like morning and day.When the light of truth does not appear, and truth is not received, thestate of the Church in the world is like evening and night. That suchwas its state before the last judgment can be established from thethings said above (n. II). But when the light of truth does appear,
    • 13] THE LAST JUDGMENTand truth is received, the state of the Church in the world is likemorning and day. Hence it is that these two states of the Church arecalled in the Word evening and morning, and also night and day,as in these passages:The holy one said unto me, Unto two thousand and three hundred days,evening and moming; then shall the holy place be justified (Dan. viii 14).The vision of the evening and the morning is truth (Dan. viii 26).There shall be one day, known to Jehovah, neither day nor night, for aboutthe time of the evening there shall be light (Zech. xiv 7).A voice crying to me from Seir, Watchman, what of the night? The watch­man said, The morning cometh, and also the night (Isa. xxi II, 12).Concerning the last time of the Church Jesus said,Watch,~for ye know not when the Master of the house will come, whetherat even, at midnight, at cockcrow or at dawn (Mark xiii 35).Jesus said, I must work-while it is yet day; the night cometh when no mancan work (John ix 4),and elsewhere as in Isa. xvii I4;Jer. vi 4,5; Ps. xxx 6; !xv 9; xc 6.Because by , evening and night such things are meant, thereforethe Lord in order that he might fulfil the Word, was even buried inthe evening, and rose again in the morning.9°
    • The Last Judgment upon the Reformed14 The previous small work THE LAST JUDGMENT dealt withthe judgment upon those who are meant by Babylon " then toldsomething about the judgment upon the Mohammedans and theGentiles, but not about the judgment upon the Reformed. It wasmerely stated that the Reformed are in the middle, arranged thereaccording to nationalities, and that around them are the Papists,around the latter the Mohammedans and around them the Gentilesand peoples of varying religion. The reason why the Reformed con­stituted the middle (medium) or the core (meditull£um) was becausethe Word is read by them and the Lord is worshipped, and hence thegreatest light is with them. And the spiritual light which proceedsfrom the Lord as the Sun which, in its essence, is Divine Love, spreadsitselfin everydirection and enlightens eventhosewho are on the circum­ferences, and opens their faculty of understanding truths so far as theyare able to receive them from their religion. For spiritual light in itsessence is Divine Wisdom, and with man it enters his understandingso far as he· is in the faculty of perceiving it by means of the cognitionsthat he has received. It does not go forth through space as does thelight of the world, but through affections and perceptions of truth;thus it extends in an instant to the furthest boundaries of the heavens.These circumstances give rise to the appearance of spaces in thatworld. About these more may be seen in THE DOCTRINE OF THESACRED SCRIPTURE (n. I04-II3).15 The last judgment upon the Reformed will be described inthe following order:I Those of the Reformed upon whom the last judgment was effected.2 The signs and visitations before the last judgment.3 How the universal judgment was effected.4 The salvation of the sheep.91
    • x6] THE LAST JUDGMENT16 (x) Those of the Reformed upon whom the last judgment waseffected. The last judgment was not effected upon all from the Re­formed but upon those who, in the world, professed [belief in] God,read the Word, heard sermons, partook of the Holy Supper, and didnot neglect the solemn observances of the Church. Yet, they regardedas allowable, adulteries, thefts of various kinds, lies, revenge, hatredand the like. Although these people professed God, yet they regardedas of no account sins against Him. They read the Word, yet theyregarded as of no account the precepts there for life. They heardsermons but paid no need to them. They partook of the Holy Supper,and yet did not desist from former evils of life. They did not neglectthe solenm observances of worship, but yet made no amendment of2 life. Thus, they lived in external things as if from religion, and yetthey had no religion in internal things. These are they who are meantby the dragon in Revelation xii. For it is said there about thedragon that it was seen in heaven, that it fought in heaven with Michael,and that it drew down from heaven a third part of the stars. Thesethings have been stated because such people, by their profession ofGod, their reading the Word, and their outward worship, were incommunion with heaven. The same are meant by the goats inMatthew chapter xxv, to whom it was not said that they did evils butthat they had omitted to do good deeds. And all such omit to do gooddeeds which are good, because they do not shun evils as sins. Andalthough they do not do evils, yet they consider them allowable, andso, do them in spirit, and also in the body when opportunity occurs.17 It was upon all these from among the Reformed that thelast judgment was effected, but not upon those who did not believe inGod, who despised the Word, and, at heart, rejected the holy thingsof the Church. For all these were cast into hell when they came fromthe natural world into the spiritual world.18 All who lived in externals as Christians, and regarded theChristian life as ofno account, were outwardly joined with the heavens,but inwardly with the hells. And because they could not be instantlytom away from their conjunction with heaven, they were kept in theworld of spirits which is intermediate between heaven and hell, andwere permitted to form societies and to live together as in the world.There, by arts unknown in the world, they displayed splendours andthereby persuaded themselves and others that they were in heaven.Wherefore, from these outward appearances, they called their societiesheavens. These heavens and earths on which they dwelt are meant by92
    • CONTINUATION [18the fonner heaven and the fonner earth which passed away (Rev.xxi I).19 In the meantime, while they remained there, the interiorsof their minds were closed and the exteriors opened, by which meanstheir evils which joined them with the hells did not appear. Butwhen the last judgment was at hand, their interiors were disclosed,and then in the sight of all, they appeared such as they really were.Since they now acted in unity with the hells, they could no longersimulate a Christian life, but rushed with delight into evils andcrimes of every kind, and were turned into devils. They also appearedas such, some black, some fiery-red, and some livid like corpses. Thosewho had been in the pride of their own intelligence appeared as black,those in an insane love of ruling over all appeared as fiery-red, andthose who were in a neglect and contempt of truth, Hvid like corpses.Thus were the scenes of those theatres changed.20 The Refonned in the world of spirits, the region which isin the middle between heaven and hell, constitute its inmost, or fonn acore, and there they are arranged according to their nationalities.Within that core are the English in the middle; the Dutch are towardsthe south and the east; the Gennans towards the north; the Swedestowards the west and north; and the Danes towards the west; but inthat core there are no others but those who have lived the life of charityand its faith. There are many societies of those there. Around themare the Reformed who did not practice the life of faith and charity;these are they who made for themselves what seemed like heavens.But the arrangement of all in heaven is different, as also it is in hell.The reason why the Refonned fonn the core there is because withthem the Word is read and also the Lord is worshipped so that thegreatest light is there, and the light from there, as from a centre, isextended into all the surroundings, giving enlightenment. For thelight in which spirits and angels are proceeds from the Lord as from aSun which, in its essence, is Divine Love, while the light proceedinghence is, in its essence, Divine Wisdom. From that Sun is everythingspiritual in that worId. Concerning the Lord as the spiritual Sunin the spiritual world, and the light and heat from it, see HEAVEN ANDHELL (n. 116-140).21 Every arrangement of the societies in that world is oneaccording to differences of love. The reason is that love is the life ofman, and the Lord, Who is Divine Love itself, arranges them according93
    • 21] THE LAST JUDGMENTto their reception of it, the differences ofloves which are innumerablebeing known to none but the Lord alone. He conjoins societies in sucha way that all lead a life just as that of one man, the societies of theheavens as one life of celestial and spiritual love, the societiesof the hells as one life of diabolical and infernal love. He conjoins theheavens and the hells by opposities. Because such is the arrangement,therefore, every man after death betakes himself to the society of hisown love, nor can he go anywhere else, for his love prevents it. Henceit is that those who are in spiritual love are in heaven, while those whoare in a love which is merely natural are in hell. Spiritual love is onlyacquired through a life of charity and natural love remains naturalif the life of charity is disregarded; and natural love, if it is not sub­ordinated to spiritual love, is opposed to it.22 From these facts it can be established who they were fromamong the Reformed upon whom the judgment was effected. It wasnot effected upon those who were at the core, but upon those aroundit who, as was said, appeared as Christians externally from an internalmorality, but who interiorly, by reason of the lack of spiritual life,were not Christians.23 (2) The signs and visitations before the last judgment. Abovethose who had made for themselves what seemed to be heavens, therewas seen a kind ofcloud which appeared from the presence of the Lordin the angelic heavens above them, especially from His presence in thelowest heaven, lest any from those heavens should, on account of theirconjunction, be carried away and perish together with them. The higherheavens, moreover, were brought down closer to them, by which meansthe interiors of those upon whom judgment was to be effected weredisclosed. And when these were disclosed, they no longer appearedas before, as moral Christians, but as demons. They were causing a dis­turbance and were quarrelling amongst themselves about God, theLord, the Word, faith, and the Church. They rejected all these withcontempt and derision, because lusts for evil things were then alsoset free and they went rushing into crimes of every kind. Thus waschanged the state of those inhabitants of heaven. Then at the sametime, all their splendours which they had made for themselves byarts unknown in the world, vanished. Their palaces were turned intovile huts, their gardens into swamps, their temples into ruins, and thevery hills upon which they were dwelling, into sharp pieces of graveland other similar things which corresponded to their dissolute minds(animi) and passions. For all the visible things of the spiritual world94
    • CONTINUATIONare correspondences of the affections which are with spirits and angels.These were the signs of the judgment about to come.24 Just as the disclosure of their interiors increased, so theorder among the inhabitants was changed and inverted. Those whoprevailed especially in reasonings against the holy things ofthe Church,burst into the centre and took control, while the rest, who were weakerin reasonings retired towards the sides round about, and acknowledgedthose in the centre as their guardian angels. Thus they bound them­selves together into a form of hell.25 Encompassing these changes of their state, there tookplace among them various tremblings of dwellings and lands, followedby earthquakes, proportionate in severity to their perversities. Inaddition, chasms were here and there produced towards the helts thatwere under them, and so communication with them was opened.Then there were seen rising up vapours as of smoke mixed with fierysparks. These were also signs that preceded [the judgment]. Andthese are meant by the Lords words contained in the Gospels, aboutthe consummation of the age and about the last judgment then to takeplace:Nation shall rise up against nation,-there shall be great earthquakes indivers places-and there shall be signs from heaven terrible and mighty­And there shall be distress of nations-the sea and the ocean roaring (Lukexxi 10, I I, 25; Matt. xxiv 7; Mark xiii 8).26 Visitations also took place by means of angels; for beforeany disorderly society perishes, a visitation always precedes. Theangels would exhort them to desist [from evil], and if they would not,they would warn them of their destruction. They would even searchout whether there were any good ones mingled with them, and thesethey would separate. But the crowd, urged on by their leaders, heapedinsults upon them, rushing to drag them into the public square andafHiet them in abominable ways: it happened there just as in Sodom.Most of these were [of a belief] in faith separated from charity. Therewere also others who professed charity, and yet had lived! wickedly.27 (3) How the universal judgment was effected. After thevisitations and the warning signs of a judgment to come had failedto divert their minds from vicious deeds, and also from seditious plot­rings against those who acknowledged the Lord as the God of heaven95
    • 27] THE LAST JUDGMENTand earth, who held the Word as sacred and lived a life of charity, thelast judgment came upon them. This is how it took place.28 The Lord was seen in a white cloud along with angels,and hence was heard a sound as of trumpets. That was a represen­tative sign of the Lords guardianship of the angels of heaven, and ofthe gathering of the good from every quarter; for the Lord bringsdestruction upon no-one, but only guards His own and withdrawsthem from communication with the evil. When the good have beenwithdrawn, the evil come into their own lusts, and by reason of themrush into heinous acts of every kind. Then there were seen all thosewho were about to perish together, like a great dragon with its tailreaching out in a curve, and raised towards heaven, and waving abouton high in every direction as if wishing to destroy heaven and drag itdown. The attempt, however, was frustrated, for the tail was castdown, and the dragon which even then appeared elevated, sank down.It was granted me to see this representation so that I might know andmake known who are meant by the dragon in the Apocalypse, to wit,that by the dragon are meant all who read theWord, listen to sermons,observe the holy things of the Church, yet consider of no consequencethe lusts of evil by which they are allured, and inwardly meditatethefts and frauds, adulteries and obscenities, hate and revenge, lyingand blasphemy, and so, in spirit, live like devils, and in body [seem]like angels. These were they who constituted the actual dragon.Those, however, who constituted the tail were those who) while in theworld, were in faith separated from charity, and who were like theformer as to their thoughts and intentions.29 Next I saw the rocks upon which they dwelt, some sinkingdown into the depths, others carried away to a distance, others cleftin the middle, and those upon them cast down through a cavern;some rocks were inundated as by a flood. And I saw many spiritsgathered together in a company, as if into bundles, according to thekinds and species of their evil, and cast down hither and thither intoabysses, swamps, quagmires and deserts, just so many hells. Theremainder, who were not upon these rocks, were scattered hither andthither, and although in similar evils, they fled in terror to the Papists,the Mohammedans and the Gentiles, and professed their religion. heycou ~ s wi~!!:!.rban~f Inlna-animus) because they1i~dno religion. But still, lest they should seduce those, they were drivenaway and thrust down towards their own associates in the hells. This
    • CONTINUATIONis a general description of their destruction; the details which I saware too numerous for me to be able to describe here.30 (4) The salvation of the sheep . After the last judgmenthad been effected, there was rejoicing in heaven, and also)ight~othe world of sl?iri!s, such as there had not been before. The nature ofthe rejoicing in heaven after the dragon had been cast down is describedin Revelation (chapter xii 10-12); and light came into the world of~pirits because those infernal societies had been like intervei1ID.gcIOti(Iswhich were darkening the earth. A similar light also arose upon menin the ~orld at that time, from whichcame neweiilig tenment to tern.31 I then saw angelic spirits rising up from below in greatnumbers and being carried into heaven. These were the sheep whohad been kept there and guarded by the Lord from by-gone ages, lest( they should be affected by the malignant sphereemanating from the) dragonists, and their charity be stifled. These are they who are meantin the Word by , those rising from the graves " also by , the souls of), those slain for the testimony of Jesus " who were watching, and by, those who are of the first resurrection.978
    • ,,10
    • The Spiritual World32 The spiritual world has been treated of in a single workHEAVEN AND HELL wherein many things of that world have been des­cribed; and because every man after death comes into that world, hisstate at that time has also been described there. Who does not knowthat man will live after death, because he has been born a man andhas been created in the image of God, and because the Lord teachesthis in His Word? But what kind oflife will be his, has hitherto beenunknown. It has been believed that he would then be a soul, con­cerning which men held no other idea than that of something airy orethereal within which some faculty of thinking would dwell, butwithout such sight as belongs to the eye, without such hearing asbelongs to the ear, and without such speech as belongs to the mouth.And yet, man after death is just as much a man as before, so much sothat he does not know but that he is still in the former world. He sees,hears and speaks as in that world, he walks about, runs and sits as inthat world; he eats and drinks as in that world; he sleeps and wakensas in that world; he enjoys conjugial delight as in that world. In aword, he is a man in each and every respect. From this it is clear thatdeath is but a continuation oflife, and that it is a mere transition.33 The reasons for mans not knowing of L~is his state afterdeath are many. Among other reasons why he could not be enlightenedwas his having too little faith in the immortality of the soul. This canbe established in the case of many, even the learned, who believethemselves to be similar to the beasts, and superior to them only inbeing able to speak. And so, in their heart they deny the life afterdeath, although with their lips they profess it. From this way ofthinking they have become so sensual that they cannot believe thatman is a man after death, because they do not see him with their owneyes; for they say, How can a soul be ofsuch a kind ? It is otherwisewith those who believe that they will live after death. They inwardlythink within themselves that they will come into heaven, will enjoyits delights with the angels, will see the celestial paradises, and will101
    • 331 THE LAST JUDGMENTstand in white garments in the presence of the Lord, and many otherthings. This is their interior thought. Their exterior thought maydeviate from that when they think about the soul from the hypothesisof the learned.34 That man is just as much a man after death, although hedoes not appear before our eyes, can be established from the angelsseen by Abraham, Gideon, Daniel and other prophets, from the angelsseen in the Lords sepulchre, and later, as so often [described] byJohn in the Apocalypse; and especially from the Lord Himself whenHe showed His disciples by means of touch and by eating with themthat He was Man, and yet He became invisible before their eyes. Thatthey saw Him was because the eyes of their s irit were then opened,and when these are opened, the things of the spiritual world appearas clearly as the things of the natural world.35 Because it has pleased the Lord to open for me the eyes ofmy spirit, and to keep them opened now during nineteen years, it hasbeen granted me to see those things that are in the spiritual world andalso to describe them. I can solemnly aver that those are not visions,but that they are things seen in complete wakefulness.36 The difference between a man in the natural world and aman in the spiritual world is that the latter man is clothed with aspiritual body, but the former with a natural body. And a spiritualman sees a spiritual man just as clearly as a natural man sees a naturalman. But a natural man cannot see a spiritual man, nor a spiritual mana natural man on account of the difference between what is naturaland what is spiritual. What the nature of this difference is can bedescribed, but not in a few words.37 From the things seen during so many years, I can recordthe following [facts]: that in the spiritual world there are lands just asthere are in the natural world, and also hills and mountains as well asplains and valleys. There are also streams and rivers, lakes and seas;there are parks and gardens, groves and woods; there are palaces andhouses; there are also writings and books; in addition there are profess­ions and trades; and there are precious stones, gold and silver. In aword, there IS each and every thing that is in the natural world, andthose in the heavens are infinitely more perfect.102
    • TH.E SPIRITUAL WORLD38 There is, however, this difference in kind, that aU the thingsthat are in the spiritual world are from a spiritual origin and hencespiritual as to their essence. They are from the Sun there which ispure love. And all the things that are in the natural world are from anatural origin, and hence natural as to their essence. For they arefrom the sun there which is pure fire. It is from that fact that thespiritual man must be fed with food from a spiritual origin, as thenatural man with food from a natural origin. More things may beseen in the work HEAVEN AND HELL.1°3
    • The English in the Spiritual World39 There are two states of thought with man, the external andthe internal. Man is in the external in the natural world, in the internalin the spiritual world. With the good, these states make one, but notwith the evil. In the natural world, it is seldom clear what a man is asto his internal, since from infancy he has wished to be moral, and haslearned how to seem so. In the spiritual world, however, his qualityis clearly evident. The spiritual light uncovers this. Moreover, theman is then a spirit, and the spirit is the internal man.. Now, becauseit has been granted me to be in that light, and from it to see the internalquality of men from one kingdom and another, and this by an inter­course with angels and spirits over a period of many years, it behovesme, because it is of interest, to make it known. Here I only say some­thing about the noble English nation.40 The more excellent of the English nation are in the centreof all the Olristians, (see above n. 20). The reason for their being inthe centre is that they have an interior intellectual light; this does notappear to anyone in the natural world, but appears visibly in thespiritual world. They derive this light from the freedom_~[!J.!~ught,and hence the freedom of speech and writing in-which they live. Withothers who are not in such freedom, intellectual light is eclipsed becauseit has no outlet. Yet that light is not active from itself but is madeactive from others, especially by those of fame and authority amongthem. As soon as anything is stated by such people, or is read ashaving been approved by them, that light shines forth, and rarely doesit do so before. For this reason, governors are set up over them in thespiritual world, and they are given priests renowned by their learningand outstanding ability whose commands and! admonitions they,from this natural disposition of theirs, willingly obey.41 They rarely leave their own society, for they love it as inthe world they loved their country. There is, moreover, a likeness ofrnind~ (animi) ~ong th~E1 and for this reason they establish close1°4
    • THE SPIRITUAL WORLDfriendship with friends from their own country, and rarely with others.They render mutual service one to another; and they love sincerity.42 There are two great cities resembling London into whichmost of the English come after death. It was granted me to see theseand also to walk about in them. The centre of one of these cities is themeeting-place of merchants which, in the English London, is calledthe Exchange. There the governors dwell. Above that centre is the 2east; below it is the west; on the right side is the south; on the leftside is the north. In the_~n ~er dwell those who, more thanothers, lived a life of charity. There are magnificent palaces there.In the southern quarter dwell the wise, among whom are many splendidthings. In the- northern quarter dwell those who, more than others,love freedo~f speech and~ writing. In tEe ~stem quarter dwellthose who profess faith; towards the right there, in this quarter, thereis an entrance into this city and an exit from it. Those who live anevil life are trTIust out there. The clergy who are in the west and who,as was said, profess faith, do not dare to enter the city by the broadthoroughfares, but by narrower ways, since no other inhabitants aretolerated in the city itself except those who are in the faith of charity.I have heard complaints about the reachers in the west, that they 3( proauceseriiiOiiSvith such art and at the same time with such eloquenceI and envelop them with the unknown [doctrine] of justification by faith1so that they [the hearers]1 do not know whether good is to be done ornot. They preach about intrinsic good, and separate it from extrinsic good which they sometimes call meritorious good, and thus not accept­I able to God. But yet they call it good because it is useful. But whenI those who Hv~ in the eastern and southern quarters of the city hearsuch mystical sermons, they walk out ofthe temples. And the preachersare afterwards deprived of their office.43 The other great city like London does not lie at the Christiancore (about which see n. 20), but outside it in the north. Into it afterdeath come those who are interiorly evil. In the middle of it there isopen communication with hell by which they are also absorbed in time.44 I once heard some of the clergy from England speakingamong themselves about faith alone, and I saw a certain image made bytliem representing faith iilone.-rn-a dim light, this appeared like a hugegiant, and before their eyes as a handsome man. But when light fromheaven was admitted, it appeared in its upper part as a monster, andin its lower part as a serpent, not unlike the description of Dagon, the105
    • THE LAST JUDGMENTidol of the Philistines. When they had seen it, they fled, and it wascast into a marsh by those standing around.45 From those in the spiritual world who are from England, itwas perceived that they have a kind of two-fold theology, one fromthe doctrine of faith, and another from the doctrine of life. They havetheir doctrine of faith from those who are initiated into the priesthood,their doctrine of life from those not initiated into the )2riestlloodand who are commonly called the laity. The latter doctrine IS prominent in the prayer offered every Sunday in the churches in the presence ofi those who observe the sacrament of the [Holy] Supper in which it isclearly stated that, if they do not shun evils as sins, they cast them­selves into eternal damnation, and that, ifthey do not shun evils and yet)attend the Holy Communion, the devil will enter into them as intoJudas. When I spoke with priests about this doctrine of life not beingin agreement with their doctrine of faith, they made no reply butthought things which they dared not utter. You may see that prayer inTHE DOCTRINE OF LIFE FOR THE NEW JERUSALEM (n. 5-7).46 I have quite often seen a certain Englishman who becamefamous on account of a book he had published some years ago, inwhich he had been much occupied to establish a conjunction of faithand charity by the influx and interior working of the Holy Spirit.He contended that this influx affected a man in a manner indescrib­able, without his knowing it, but that it did not touch, much lessmanifestly move his will, nor did it excite mans thought towardsdoing anything ~ fro~ himself, except persuasively, the reason beinglest anything of man enter at the same time into the Divine Providence.He also contended that thus evils did not appear before God, thusexcluding the external practices of charity for the sake of any salvation,but favouring them for the common good. Because his argumentswere ingenious, and the snake in the grass was not seen, that book was2 received as altogether orthodox. This same author, after his departurefrom the world, retained a similar dogma, nor could he recede from itbecause he had confirmed himself in it. Angels ~ke~ with him andsaid that it was not the truth but merely ingenuity combined WIth el(~quence.-The tr~th is, they sai~t~at a man ought to shuiievilanddo gooa as from himself, but yet With the acknowledgment that he~ does so from the Lord, and that before he does so, there is no faith,l still less is there any thought which he calls faith. And because thiswas opposed to his dogma, he was allowed, by reason of his ownsagacity, to enquire further whether there is such an unknown influx106
    • THE SPIRITUAL WORLDand internal operation without an external operation of the man. Hewas then seen to exert his mind, and in thought to search every avenue,still in the persuasion that man cannot otherwise be restored and saved.But as often as he reached the end of the avenue of thought, his eyeswereopened allohe saw hiinself in error, which he even confessed tothose present. I saw him thus wandering for a period of two years andat the end of his travels confessing that there is no such influx unlessevil in the external man be removed and that this is done by shunning) evils as sins, as if from oIl~lf. I also heard him say finally that all who confirm themselves in that heresy were insane from the pride ofl their own intelligence.47 I have talked with Melancthon and then questioned himas to what state he was in, but he was unwilling to answer. Wherefore,I was informed by others about his fate, which is that he is sometimesin a stony cell which has been hollowed out, and sometimes in hell,and that on account of the cold in the cell he appears clothed in abears skin. And I was told that, because of the uncleanness of hiscavern, he will not admit into it new-comers from the world who, onaccount of the fame of his name, wish to go in. He still talks aboutfaith alone which he, beyond all other men, established in the world.1°7
    • The Dutch in the Spiritual World48 It was stated above (n.20) that Christians, among whomthe Word is read and the Lord is worshipped, are in the centre of thenations and peoples of the whole spiritual world fur the reason that thegreatest spiritual light (lux) is with them, and that light is spreadthence as from a centre into all the circumferences even to the ultimateones, and it enlightens them, in accordance with the things stated inTHE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACREDSCRIPTURE (n. l04-II3). Within this centre the reformed Christiansare alloted places according to their reception ofspiritual light from theLord. And because the English have that light stored up within them­selves in their intellectual part, they are; therefore, 10 the very centreof that middle part. And because the Dutch keepthat light morenearly conjoined with natural light (lumen), so that, in their case,there does not appear such a snow-whiteness of light, but in its place~ opaque something receptive of rl!.tionality froJ!l spiritual_lig~t andalso from spirituafheat, they have obtained dwellings in at Christiancore in the east and the south-=in the east, from their faculty of receIV­ing spiri!!J~hea!.!¥hicE to them is charity, and in the south, from th~r2 faculty of receiving spiritual light which to them is faith. It may beseen in the work HEAVEN AND HELL (n. 141-153) that the quarters inthe spiritual world are not the same as those in the natural world, andthat dwellings according to quarters are in accordance with the recep­tion of faith and love, and that those who excel in love and charity arein the east, and those who excel in intelligence and faith are in the3 south. Another reason for their being in those quarters ofthe Christiancore is that trade is their final love and money as ameans serving thatend, and this love is spintuar.But where money is the end loved, andtrade a means serving the end, the love is natural and arises from. avarice. The Dutch excel others in the spiritual love described above,which, regarded in itself, is the common good, in which and from) which is the good of ones country.49 The Dutch cling more closely than others to the principlesof their religion, nor are they turned away from them. And if they are108
    • THE SPIRITUAL WORLDconvinced that this or that is not in accord, still they do not say so,but turn their backs and remain unmoved. In this way, they removethemselves from an interior intuition of what is true, for they imprisontheir rational on spiritual things under obedience. Because they areof such a nature, therefore, when, after death, they come into thespiritual world, they are prepared quite differently from others forreceiving the spiritual of heaven which is Divine truth. They are nottaught because they do not receive [instruction] but the nature ofheaven is described to them, and then they are allowed to ascendthither and see it. Then, whatever is in agreement with their geniusis infused into them, s~ that, on being sent do~n, they return to theirown people with a complete lQ.nging-foi1ieaven. If they do not then 2accepfthis trut tllat GodiS Onein person and in essence, and thatthat God is the Lord, and that in Him is the Trinity, also this truththat faith and charity as knowledge and in discourse are of no availapart from a life in accord with them, and that they are given by theLord when evils are shunned as sins-if they are averse to those truthswhen taught them and still think of God as being in three persons,and of religion, only that there is such a thing, then they are reducedto miseries, their trade taken from them even until they see them-selves reduced to an extremity. Then they are led to those who haveabundance of everything, and among whom trade is flourishing;and there, thought from heaven is instilled into them, as to the reasonfor thetr ~~~iy, together-with reflection upon the faith those [others]have concerning the Lord, and concerning their life, in that they shunevils as sins. In a little while, they even make enquiry, and perceiveagreement with their own thought and reflexion; this happens occas-ionally. At length, they think from themselves that, if they are toescape frorntiieir-mi~ries, believing and doing must agree. Then,as they accept that faith, and live-that meofclUiritY~ wealthand enjoy-ment of life are granted them. In this way those who, to any extent,have lived the life of charity while in the world, are corrected bythemselves and not by others, and are made ready for heaven. After- 3wards these become more constant than others, so much so that theymay be called the constant, and they do not suffer themselves to beled away by any argument, fallacy orobscurity induced throughs~pEistries nor by absurd views [g~anear from-mere-appearances ofconfirmaJion.50 The Dutch are clearly recognizable by others in the spiritualworld because they appear in ga.."Il1ents similar to those they wore inthe natural world, with u~e difference that those who have received1°9
    • 50] THE LAST JUDGMENTfaith and that spiritual life [in accord with it] appear in brighter gar­ments. They appear in similar garments because they remain constantlyin the principles of their religion, and it is in accordance with thosethat all men are clothed in the spiritual world. Wherefore those who arein Divine truths have white garments offine linen.51 The cities in which the Dutch dwell are guarded in asingular manner. All the streets in them are covered, and in the streetsthere are gates, so that they may not be looked at from the rocks andhills around. This is done because of their instinctive carefulness inconcealing their plans, and in notdivul~gtheir interitions; for;inthe SPiritual world, such things are brought to light by investigations.If anyone comes into a city with a mind (animus) for finding out theirs~te, when he is about to leave, he is fedto the Closeagates of the1. streets backwards and forwards to many of them, and this to the) height of annoyance; and then he is sent out. This is done to preventhim from returning.52* Wives who aim at ruling over their husbands dwell onone side of the city, nor do they often meet except by invitation whichis given in a polite manner. And, on these occasions, the husbandsconduct them to homes where married partners live without the ruleof one over the other, and they show them how handsome and eleganttheir homes are, and what joy of life they have, and that these are theresult of mutual and conjugiallove. Those wives who pay attention tothese things and are affected by them desist from domineering and livein harmony. Then they are provided with a home nearer the centreand are called angels. The reason is because conjugiallove is heavenlylove which is devoid of [love of] rule.53 In the days of the last judgment, I saw cast out from thecities there, and from the villages and lands round about, many thous­ands from that nation who, in the world, had not done any good fromany religion or conscience, but only on account of repute in order toappear sincere for the sake ofgain. For such ~le, when the E!"0s~ctof reputation and gain is taken away, as happens in the spiritual world,atOiice rush into every crime, by despoiling all whom theY.-JIleet whenthey are in the fields and outside-tb.eclties-:-!saw tl1em cast into a* There is no section numbered 52 in the original, the material being incorporatedin no. 5r.-TranslatorlIO
    • THE SPIRITUAL WORLDfiery abyss stretching under the eastern region, and into a gloomy cavestretching ilDder the southern region. This casting out was seen in theyear 1757 on the 9th January. Those among whom there was religionand a conscience from religion were left.54 I spoke with Calvin, but only once. He was in a society ofheaven which appears in front above the head. And he said that he didnot agree with Luther and Melancthon about faith alone, since worksare so often mentioned in the Word, and it is commanded to do them,and that, therefore, faith and works ought to be conjoined. I heardfrom one ruler of that society that Calvin was accepted in his societybecause he is upright and makes no disturbances.55 What Lu!:hers lot is will be told elsewhere, because I haveheard and seen him many times. I mention only that he has oftenwished to recede from his faith alone, but to no purpose, and that heis, therefore, still in the world of spirits, which is intermediate betweenheaven and hell, and that sometimes he there suffers hardships.III
    • The Papists in the Spiritual World56 The subject of the Papists and of L1.e last judgment uponthem was treated of in the small work THE LAST JUDGMENT (n. 53-64).The Papists appear in the spiritual world rOWld about the Reformed,and are separated by an intervening space which they are not allowedto cross. But yet those of the order of the Jesuits arrange, by means ofsecret arts, to have communications with them, and they also com­mission emissaries, by unknown ways, to seduce them. But they arehunted out, and after they have been punished, are either sent backto their associates, or else cast into hell.57 After the last judgment their state was so changed that theywere not allowed to gather in companies as they used to do. But wayshave been arranged for every love, whether good or evil, which thosewho come from the world immediately enter and go to a society corres­ponding to their love. Thus the evil are borne to a society which is inconjunction with the hells, and the good into a society in conjunctionwith the heavens. There is thus provision agaLlst their setting up forthemselves artificial heavens as they used to do. Such societies in theworld ofspirits which is midway between heaven and hell, are innumer­able, for they are just as many in number as there are genera and speciesof good and evil affections. And in the meantime, before spirits areeither raised up into heaven or cast down into hell, they are in spiritualconjunction with men of the world for the reason that the latter alsoare in a middle state between heaven and hell.58 All those Papists who were not entirely idolaters, whofrom their own religiosity performed good deeds out of an honestheart, and who also looked to the Lord, are led to societies set up in theboundaries adjoining the Reformed, and are there instructed. TheWord is read in their presence, and the Lord is preached; and thosewho accept the truths and apply them to life are raised into heavenand become angels. There are many such societies of them in everyquarter, and on all sides they are guarded from the crafty and cunning112
    • THE SPIRITUAL WORLDmachinations of the monks, and from the leaven of Babylon. Besides,all their little children are in heaven and they, brought up by angelsunder the oversight of the Lord, do not know the false things of theirparents religion.59 All those who come into the spiritual world from the earthare at first kept in the confession of faith and the religion of their owncountry. It is so, too, with the Papists. Wherefore, they always havesome Papal representative set up over them, whom they also adore withthe same ceremony as in the world. Rarely does anyone who was aPope in the world act there as pontiff. But still, he who was Pope inRome twenty years ago did act for them, for the reason that he, inhis heart, held that the Word is holier than is believed, and that theLord ought to be worshipped. Yet, after he had functioned in thePontifical office for some years, he withdrew from it and betook himselfto the Reformed Christians, among whom he still is, and enjoys ablessed life. It was granted me to talk with him, and he said that heworships the Lord alone because He is God Who has power over heavenand earth, and that the invocations of saints, as also their masses, wereinanities. He said that he had intended to restore that Church but hadnot been able to, for reasons which he also told. When that greatnorthern city in which the Papists were, was destroyed at the day ofthe last judgment, I saw him carried out on a litter, and set down in asafe place. A completely different fate overtook his successor.60 It is permitted to add to these [details] a memorable happ­ening. It was granted me to speak with Louis XIV, grandfather ofthe present king of the French, who, while fie was in the world, wor­shipped the Lord, read the Word, an ac ow edged the Pope merelyastheneacrorthe Church. Wherefore, in the spiritual world he is inhigh honour, and rules over the best society of the French nation.Once I saw him descending, as it were, by ladders, and after he camedown I heard him say that itseemeu-ai ifhewere in Versailles, andthere was silence for about a space of two hours. At the end of thattime, he said he had spoken with the king of France, his grandson,about the Bull Unigenitus, [advising] him to desist from his former plan,and not to accept it because it was detrimental to the French people.He said he had insinuated this deeply into his thoughts. This tookplace in the year 1759, on the 13th December, in the evening abouteight oclock.9
    • The Papal Saints in the SpiritualWorld61 It is well known that man has, from his parents, an instinc­tive or hereditllrY evil but it is known to few of what it consists. -Itconsists of tile1oveof ruling, which is such that, to the extent that itsreins are released, to that extent it bursts forth until it burns with a lustof ruling over everyone, and in the end, wishes to be invoked andworshipped as God. This love is the serpent which deceived Eveand Adam; for it said to the woman,God knows that in the day that ye eat of the fruit of the tree, your eyes shallbe opened, and then ye shall be as God (Gen. iii 4, 5).Therefore, in so far as man rushes into this love when reins havebeen loosened, so far he turns himself away from God and turnstowards himself, and becomes an atheist. Then Divine truths whichbelong to the Word can serve as means, but because the end in viewis dominion, the means are no longer of the heart, except in propor­tion as they serve that end. This is why those who are in the middleand lowest degree of the love of ruling areall in hell, for that love-isthe devil there, where some are o(such a nature that they cannot evenbear to hear anyone speaking about God. - - ­62 This is the love of those of the Papal nation who, from thedelighted frenzy of that love, have exercised dominion, despised theWord, preferring the dictates of the Pope to it. These people arecompletely devastated as to externals until they no longer know any­thing of the Church, and then they are cast down into hell, and becomedevils. There is a certain ~arate hell for those who wish to be invokedas gods, where they are in sochaphantasy that they see, not what is,b~hat~~t. Their delirium is like that of persons in a miillgiiantfever who see, floating in the air, in the room and over the bed-covering,things which are not. This worst ofall evils is meant by , the serpents
    • ---- - - -- -- - - -THE SPIRITUAL WORLD [62head which is bruised by the seed of the woman, and which woundedhis heel (Gen. iii IS); the heel of the Lord, Who is the seed of thewoman, is the Divine going forth into ultimates, which is the Word inthe sense of the letter. - - - ------­63 Since, by heredity, man is of such a nature that he wishesto rule, and as the reins are successively loosened, to rule over moreand more and at length over all, while the inmost of that love is towish to be invoked and worshipped as God, therefore, all those whohave been canonized by papal bulls are removed from the sight ofothers and are hidden away, and all intercourse with those who wor­shipped them is taken away from them. The reason is lest th~stmalicious root of evils be stirred up in them, bringing them into crazyphantasies, such as those of the hellsdescribed above. In suc mad­nesSeSare those who, while they lived in the world, zealously strove tobecome saints after death so that they might be invoked.64 Many from the Papal nation, especially the monks, whenthey come into the spiritual world, seek out the saints, each one thesaint of his own order. But when they do not find them, they areamazed. Mterwards, however, they are instructed by others that thesaints are intermingled, either with those in the heavens or with thosein the hells, each according to his life in the world and that, in eithercase, they know nothing about worship and invocation addressedto them, and further, that those who do know and who wish to beinvoked are in that separate and crazy hell. The worship of saints issuch an aboiillnatlon in heaven iliat, uonly they hear it mentioned,the angels shudder, since, to the extent that worship is paid to anyman, to that extent it is withheld from the Lord. For, in such case,it cannot be that He alone is worshipped. And if the Lord alone isnot worshipped, then there comes about a discrimination which des­troys communion and the happiness of life inflowing from thatcommunion.65 So that I might know the nature of the papal saints, forthe purpose of making it known, there were brought up from the lowerearth about a hundred of them who knew of their canonization. Theycame up from ehina~ only a-few before my face, andrspoke withone of these who, they declared, had been Xavier. He, while he wasspeaking with me, was quite mad, yet he was able to tell that in his ownplace where he remains confined, he- is-not mad, but becomes so~lIS
    • 65] THE LAST JUDGMENTwhenever he thinks that he is a saint. I heard a similar murmur fromthose who-werebehiJid.--- -­66 It is different with the saints so-called in heaven. They arequite unaware of what is done on earth. I did not speak with them lestany idea of this matter should enter their minds. Only once didMary, the mother of the Lord, pass by and was seen overhead, clothedin white. Then, pausing for a little while, she said that she had beenthe mother ofthe Lord and that He was indeed born of her, but beingmade God, He put off everything human from her, so that now sheworships Him as her God, and is unwilling that anyone should acknow­ledge Him as her son, because in Him is everything Divine.67 To these [details], I would add this memorable happening.There appears at times to the Parisians who are in one society in thespiritual world, a certain woman at a medium altitude, in shining garb,with a saint-like face, who says she is Genevieve. But when certainones begin to worship her, immediately hertaCe is changed and alsoher dress, and"she hecomes like an ordinary woman:-She rebukes themfor wishing to worship a woman who, in the esteem ofher companions,is. I1.Q~ore th.~servmg-~d, and shewonders -thatIileri-Ttheworld are caught up in such trifles. The angels said that she appearsin order to separate those who worship man from those who worshipthe Lord there.II6
    • The Mohammedans zn the SpiritualWorld, and Mohammed68 The Mohammedans in the spiritual world appear behindthe Papists in the west, forming, as it were, a circle. They appear therechiefly because they acknowledge the Lord as the greatest Prophet,and Son of God and the Wisest of all, Who was sent into the worldto teach men. Everyone in that world dwells at a distance from theChristian core where the Reformed are, in accordance with his con­fession of the Lord and of one God. For that is what conjoins theirminds (animz) with heaven, and determines their distance from the east,over which is the Lord. Those who are not in that belieffrom the heartby reason of an evil life, are in the hells beneath them.69 Since religion constitutes the inmost of man, and from theinmost are I-Js remains, and since in their minds (animi) Mohammedand religion are contemplated as one, so there is always some Moham­med set up within their sight; and as they turn their faces towardsthe east over which is the Lord, this Mohammed is placed below inthe Christian core. He is not the Mohammed who wrote the Koran,but another who fulfils that function, nor is he always the same but ischanged. Once he was one from Saxony who, having been capturedby the Algerians, became a Mohammedan. Because he had been aChristian, he was moved to speak in their presence about the Lord,saying that He was not the son of Joseph, as they believed in theworld, but the Son of God Himself. By this, he instilled in them theidea of the unity of the Lords Person and Essence with the Father.To that Mohammed there afterwards succeeded others who weremoved to saying similar things. Hence, many of them assent to a trulyChristian belief about the Lord; and those who assent are carried to asociety nearer the east where communication is granted with heaveninto which they are afterwards raised up. In the place where Moham­med has his throne, there appears a flame like a little torch, so that hemay be recognised, but that flame is invisible except to Mohammedans.117
    • THE LAST JUDGMENT70 Mohammed himself who wrote the Koran does not comeinto sight at this day. I was told that, in early times, he was their head,but because he wished to rule as God over all the things of theirreligion, he was cast out from his throne which he had under the Papists,and sent down to the right side adjoining the south. At one time, somesocieties ofMohammedans were excited by malicious spirits to acknow­ledge Mohammed for God. To quell this rising, Mohammed wasbrought up from the lower regions, and shown to them, on whichoccasion I also saw him. He appeared like the corporeal spirits in whomthere is no interior perception, in face almost black, and the onlywords I heard him say were these, I am your Mohammed. AndCsoon, as if sinking down, he returned into his own place.7I As for their religion, this has been permitted because it isin agreement with the genius of orientals, for which reason it hasbeen accepted in so many kingdoms, and also because the precepts ofthe Decalogue are made a matter of religion. There was, too, some­thing of the Word in it. Especially has it been permitted because theLord is acknowledged as the Son of God, and as the Wisest of all.By means of it also, the idolatrous things of many nations have beendissipated. No interior religion was opened up to them throughMohammed on account of their polygamy which breathes forthimpurity against heaven. For the marriage of a husband with one wifecorresponds to the marriage of the Lord and the Church.72 There are many among them receptive of the truth, andthey see the justice in rational things, as I have been able to noticefrom talks with them in the spiritual world. I have spoken with themabout One God, about resurrection and about marriage. ConcerningOne God, they said that they cannot understand Christians talkingabout the Trinity, and saying that there are three Persons, and eachone God, and still declare that God is One. But I answered them thatthe angels in the heaven which is composed of Christians do not speakin this way, but say that God is One Person and Essence in Whomthere is a Trine, and that men on earth call this Trine three Persons.And I told them that this Trine is in the Lord. So that they might beconfirmed, I read through in their presence [passages] from Matthewand Luke, where it is told about the conception of the Lord from Godthe Father, also where He Himself teaches that the Father and He areOne. Having heard these readings, they perceived the fact, saying2 that this being so, the Divine Essence is His. Concerning resurrection,they said that they do not understand Christians speaking about theuS
    • THE SPIRITUAL WORLDstate of man after death, in that they make the sou11ike a wind or air,and hence there is no delight before reunion with the body at the dayof the last judgment. I answered, however, that only some speak inthis way, but that those who are not of that school, believe that afterdeath they will come into heaven, will speak with angels, and willenjoy heavenly delight, a delight which they do not differentiate fromthe similar delight they had in the world, although they do not describeit. I told them that at this day there are being revealed to them manythings about mans state after death which they did not know before.Concerning marriage, I told them many things, and among others,that conjugial love is a heavenly love, only possible between two, andthat union with many wives does not admit of the heavenly nature ofthat love. They heard reasons and perceived the justice in them,even this also that polygamy was permitted them because they areorientals, who but for this permission, would have been inflamed intofoul adulteries, beyond Europeans, and would have perished.II9
    • r-­! XXI~The Africans and the Gentiles zn theSpiritual World73 Gentiles who do not know anything about the Lord appeararound those who do know, even in such a way that none other thanthose who are complete idolaters and worship the sun and moon formthe outermost circumference. But those who acknowledge one God,and make the precepts such are in the Decalogue a matter of theirreligion and life, are seen in a higher region, and thus they com­municate more directly with the Christians at the core. For the com­munication is thus not intercepted by Mohammedans and Papists.The Gentiles are also distinguished in accordance with their geniusand faculty of receiving light through the heavens from the Lord.For there are among them those more interior and those more exterior,which [difference] they derive, not from their native soil, but fromtheir religion. Mricans are more interior than others.74 All those who acknowledge and worship one God, theCreator ofthe universe, have concerning God the idea ofa Man. Theysay that no-one can have any other idea of God. When they hear thatmany people foster the idea of God as a little cloud, they ask wherethose people are, and when told that there are such among Christians,they say it cannot be. But it is answered that there is such an ideafrom the fact that, in the Word, God is called a Spirit; and they thinkof a spirit in no other way than as of particles of a cloud, not knowingthat every spirit and every angel is a man. But still examination hasbeen made as to whether their spiritual idea is like their natural one,and it has been found that it is not the same with those who inwardlyacknowledge the Lord as the God of heaven and earth. I heard acertain clergyman frOln the Christians saying that no-one can have anidea of a Divine Human, and I saw him led about to various Gentilessuccessively more and more interior, and from them to their heavens,and at length to the Christian heaven, and everywhere communica­tion of their interior perception concerning God was given him. He120
    • THE SPIRITUAL WORLDthen noticed that they had no other idea of God than the idea of aMan, which is the same as the idea of a Divine Human.75 There are many societies ofGentiles, especially from amongthe Mricans, who, when instructed by angels about the Lord, say thatit cannot be otherwise than that God, the Creator of the universe,would appear in the world, because He created them and loves them,and that this manifestation could not have been made except beforetheir eyes in a Human form. When told that He did not appear asangels are wont to do, but that He was born a Man and was seen assuch, they hesitate somewhat, and ask whether He was born from an( earthly father. And when they hear that He ~~~ c,Pnceived by the) God_of t.h.e universe anoomof a virgin, ey say that thus-Hehas- theI v~ Divine Essence,-aD. because this is Infinite and is Life Itself,He was not a man as other men are. Afterwards they are told byangels that, in aspect, He was a man as any other man, but that whenHe was in the world, His Divine Essence which in Itself is Infinite( and Life Itself, put off the finite nature and its life from the mother,) and thus, made Divine His Human which was conceived and born into) the w~rld. ----r ese teachings]the Mricans understood and acceptedbecause, spiritually, they think more interiorly than others.76 Since the Mricans are of such a character also in the world,therqQ!"e, with them today there is a r~ti_on, which once begun,extends around from the centre, but not as far as the coasts. Theyacknowledge our Lord as Lord of heaven and earth, and they laugh atmonks when they approach them, and at Christians speaking about athreefold Divinity, or about salvation by merely thinking about it.( They say there is no man who has any worship who does not live in) accordance with his religion, but if he does not, then he cannot but1 become foolish and evil, because then he does not receive anythingfrom heaven. Stupidity they also call cunning evil because there isnot life but death in it. I have heard the rejoicing of angels over thisrev~I~!J5n, by means of which there is opened for themcommunkaticinwith the humanreason,-fiit erto c1os-ed through-blindness a outmaitcrs"offaith. If was told me from heaven that, to the inhabitants ofthat country, there is dictated orally through angelic spirits thosethings now published in THE- DOCTRINE OF THE "NEw JERUSALEMCONCERNING THE LORD, CONCERNING THE WORD, and in THE DOCTRINEOF LIFE FOR THE NEW JERUSALEM.77 When I spoke with Africans in the spiritual world theyappeared in striated garments of linen. They said that such garments121
    • 77] THE LAST JUDGMENTcorrespond to them, but that their wives had striated garments of silk.They told about their little children, how they often ask their nursesfor food, saying that they are hungry, and when food is placed beforethem, they examine and taste it to see whether it will agree with themand they eat a little. From~h I~etails] it is clear th~ ~pi!:.itual hung~rwhich is the longing to know genuine truths operates in this, for thereis a correspondence. When they wish to know in what state they areas to their affection and perception of truth, they draw their swords,and if they gleam, they know that they are in genuine truths, and thisin accordance with the-1JrlgIitneSS:-Trus is alsofroiliCOITespondence.Concerning marriage, they said that they were indeed allowed bylaw to marry several wives, but that they marry only one because lovetruly conjugial is not divisible. If it is divided, its essence perishes,and this essence is heavenly. It then becomes external and hence un­chaste, and in a short time as its potency diminishes, becomes vile,and at last when its potency is lost, it turns to loathing. But trulyconjugial love which is internal and derives nothing of uncleanness,remains to eternity, and increases in potency, and to the same degree,in delight.78 Concerning newcomers from Europe, they said these arenot admitted; and when any of them do make their way in, especiallyif they are monks, they (Africans) en uire of them what they know.And when they relate any things about their religiosity, the Africanscall these things inanities which offend their ears, and then send themoff to work that they may do something useful. If they refuse to dOw,they sell them as slaves whom their law allows to chastise at will, andif they cannot be driven to be of any use, they are sold finally for asmall sum to the poor.122
    • The Jews zn the Spiritual World79 Before the last judgment, the Jews appeared in a valleythere towards the left side of the Christian core; but after it, they weretransferred to the north, and intercourse with the Christians was for­bidden, except with the vagrants outside the cities. There are in thatquarter two large cities into which the Jews are led after death. Beforethe judgment they called them Jerusalems, but after it by anothername, because after the judgment by Jerusalem was meant theChurch in which the Lord alone is adored. In these cities of theirs,there are set over them converted Jews who warn them not to speakcontemptuously about Christ, and they punish those who still do so.The streets ofthose cities are ankle-deep in filth, and the houses uncleanto the extent that they stink, so that it is impossible to approach [them].80 Sometimes there appears to them an angel above, in themiddle altitude, with a staff in his hand. It is given them to believethat it is Moses, and he exhorts them to desist from their insaneexpectation of the Messiah even there, because the Messiah is ChristWho rules them and all men. He says that he himself knows this, andalso that he knew something about Christ when he was in the world.When they have heard these sayings they withdraw. And most ofthem forget, while a few retain them [in mind]. Those who doremember are sent to synagogues where there are converted Jews, andthey are taught. To those who receive the instruction new garmentsare given instead of the tattered ones in which they were before, andthere is given a copy of the Word neatly written, then a not unpleasingdwelling in the city. But those who do not receive the instruction, arecast down into the hells that lie under that great tract of theirs, andmany are cast into forests and deserts where they perpetrate robberiesagainst one another.81 In that world just as in the former life they carry on tradein various articles, especially in precious stones which they procureby unknown ways from heaven, where precious stones are in abundance.123
    • 81] THE LAST JUDGMENTThey have this trade in precious stones because they read the Wordin its original language, and hold sacred the sense of its letter, andprecious stones correspond to the sense of the letter of the Word.As to this correspondence, see THE DOCTRINE OF THE NEW JERUSALEMCONCERNING THE SACRED SCRIPTURE (n. 42-45). They sell those stonesto the Gentiles who are around them in the northern quarter. Theyare even able by their art to make imitations, and induce the phantasythat they are genuine. But they who do so are severely punished bytheir own rulers.82 The Jews are unaware beyond others that they are in thespiritual world, but believe that they are still in the natural world.The reason is that they are wholly external men, and do not think any­thing about their religion from what is interior. Wherefore also, theytalk about the Messiah the same as before; as that He was about tocome with David, march at their head, glittering with diadems, andlead them back into the land of Canaan, and on the way, would, byraising his staff, dry up the rivers over which they cross. And theysay that the Christians, whom among themselves they call Gentiles,would then seize the hems of their garments, humbly begging to beallowed to accompany them, and that they would admit the rich onaccount of their wealth and that these would serve them. They are(~g to know ~at, in the Word, by the land of CanaanTs meant the Church, b Jerusalem the Church as to doctrine, and, hence by , Jews all those w 0 be of e Lorcr;-Ci1Urcli. ThatI these are they who are-meanCby Jews in th.TWora maYbe seen inTHE-OOCrRINEOF THE SACRED SCRIPTURE (n. SI). When they areasked whether they believe that they will come even into the land ofCanaan, they say that they will afterwards come into it. When it isstated that that land cannot be large enough for all, they reply that itwill then be extended. When it is said that they do not know whereBethlehem is, nor who is of the stem of David, they reply that the. Messiah Who is about to come knows that. When they are asked how( the Mess~ah, the _$_Qn ~f Jehovah, can dwe~_so wicked a eople,they reply that they are not wicked; when it is said that even so Mosesdescribed them in his Song (Deut. xxxii), and says they are the worst, p~l?!e, they reply that Moses was angry at thetime at he was to-are.But when they are told that Moses wrote this at the command of Jehovah, then they are silent and go away to take counsel. When it issaid that their origin is from a Canaanite, and from the whoredom ofJudah with his daughter-in-law (Gen. xxxviii) they become angry,124
    • THE SPIRITUAL WORLD [82saying that it is enough that they are derived from Abraham. Whenthey are told that, within the Word, there is a spiritual sense whichtreats of Christ alone, they reply that it is not so, but that interiorlythere is nothing in the Word but gold; besides many similar[arguments].125
    • (XXlf!)The Quakers in the Spiritual World83 Separated from all others, there are enthusiastic spiritswho are so utterly foolish as to believe that they are the Holy Spirit.When Quakerism arose, these spIrits were as if drawn out from thewoods round about where they wandered and obsessed many, filfulgthem with a persuasion that they were moved by the Holy Spirit.And because in a sense they perceived an influx, this religiosity gainedsuch complete possession of them that they believed themselves to beenlightened and sanctified beyond all others. Wherefore, indeed, theycould not be withheld from their religiosity. Those who have con­firmed themselves in it, come after death into a similar enthusiasm, andare ;eparated from others and sent away into the woods-to those likethem, where from a distance they appear like wild sw~e. But thosewho have -not confirmed themselves in this, having been separatedfrom the others, are sent away into a place like a desert which is in thelowest parts of the southern quarter, where they have caverns fortheir places ofwotship.84 When the first enthusiastic spirits were removed from those,the quaking which affected their bodies from th~ers, ceased, andthey now feel a motion towards the left side. It was shown that sinceQl!aker~ID firs_~aros~, they havej)ucc_essiv~y_g<?.nefrom bad to worse,and finally, by command of their holy spirit, into abominations whichthey divulge to no-one. I have talked with the founder of their religios­ity, and with Penn who told me that they had no part in such things.But those whodo not take part in them are sent after death into aplace shrouded in gloom, and sit in corners looking like dregs.85 Since they have rejected the two sacraments, Baptism andthe Holy Supper, but still read the Word and preach the Lord, andspeak while possessed by enthusiastic s:Qirits and thus mingle the holythings of the Word with truths profaned, so no society is formed fromthem in the spiritual world. But after they have been separated, theywander hither and thither, are dispersed, and are gathered into thedesert described above.126
    • -- - -- -- -The Moravians in the Spiritual World86 I have talked much with Moravians who are also calledHerrnhuters. They appeared first in a valley not far from the Jews;and after they were examined and [their interiors] exposed, they werecarried away into uninhabited places. While they were being examined,th<D sought to entice with cunning the minds (an£mi) of others, saying~thatJ:hey were the remains ofthe Aposto iCThUICli, and that, therefore,they greet one another as brethren, andtliosewho receive their moreinterior arcana, as mothers. They say also that they teach faith morethan others, and that they love the Lord, because He endured the cross,by calling Him the Lamb and the Throne of grace. They have otherthings besides by means of which t:!!ey_induce the belief that theChristian Church itself is with them. Those who join them, enticedbytheir blandishments,are examined by them as to whether they arethe kind ofpeople to whom they dare reveal their arcana, and accordingas they are or are not, they conceal or reveal. Then they warn and alsothreaten them about divulging their arcanum concerning the Lord.87 Since they acted in the same way in the spiritual world, andyet it was perceived tharthey did not inwardly think astneYprofessed,they were admitted into the lowest heaven that this might be disclosed.But ~y collid not 9ear the sphere ofcharity and thence offaith oftheangels there, and they fled. Afterwards, because they had believed in theworld that they alone had life, and would come into the third heaven,they were also raised up into that heaven. But when they perceived thesphere oflove to the Lord there, they were seized with anguish ofheart,and began to be tortured inwardly, and to writhe in convulsions as ifin the agony of death; wherefore, they cast themselves headlong downfrom there. By these happenings, it was shown first that inwardly theycherished nothing ofcharity towards the neighbour, nor ofIOVe to theLord. Next, they were sent to others whose function it is to examine theinteriors of thoughts; and it was said by them that the Moraviansdespised the Lord, that they reject the life of charity as if hating it,and that they consider as useless the Word of the Old Testament,127
    • THE LAST JUDGMENTwhile they treat with contempt the Word of the Evangelists; only,according to their liking they pick out from Paul passages whereanything is said about faith alone. And it was said that these things aretheir arcana which they hide from the world.88 When it was shown that they acknowledge the Lord just asthe Arians do, that they treat with contempt the Word of the Prophetsand the Evangelists, and that they hate the life of charity, when yet,the whole heaven depends upon these three [essentials] as pillars, thenthose who where in the kno~ge ~ at the same time ~e ~ftheir arcana, were judged as anti-christs, who reject the three essentialsof the Christian Church, namely, the Lords Divinity, the Word andcharity. They were cast out from the Christian world into a desertwhich is on the edge of the southern quarter near the Quakers.89 When Zinzendorf recently came into the spiritual worldafter his death, and was allowed to speak as he had done formerly inthe world, I heard him attesting that he knew the arcana of heaven andthat no-one who is not of his doctrine enters heaven. He said furtherthat they who did good works for the sake of salvation were utterlydamned, and that he admits atheists rather than those into his con­gregation. He said that the Lord was adopted by God the Father forHis Son, because He endured the cross, and that He had even been asimple man. When he was told that the Lord was conceived by Godthe Father, he replied that he would think as he wished on that matter.l!e..Qi9 not <L~~ sp~~~J~ws. Besides these, I have encounteredmore stumbling blocks from his followers when I have been reading theEvangelists.90 They say that they had a feeling, and hence an interiorconfirmation of their dogmas. But it was shown that their feeling wasfrom visionary spirits who confirm in a man all the things ofhis religios­ity, and that they enter more closely with those who, like them, lovetheir own religiosity and think much about it. These spirits alsotalked with them and mutually acknowledged one another.128
    • Notes(FROM J. J. GARTH WILKINSONS EDITION)CLEMENT XIITHE Pope who is spoken of, CON. 59, is evidently Clement XII.Swedenborg, in his DIARIUM, says of the same Pope, without, however,naming him, that he lived in 1738, and that at that time he was blind,and in extreme old age. DIAR. Append. page 32. He is also spoken of,Ibid., page 20. See besides, DIAR. MAJus, 5272, 5845, T. C. R. 820.Clement XII (Laurent Coisini) was elected Pope in 1730, at the ageof 78; his age and infirmities were the real cause of his election. AFrench traveller, the President Debrosses, saw him on his bed, ill, hiseyes thickly bandaged, his hand was guided to the place where he hadto sign the briefs and other laws. He died in 1740, aged 88. We read,in Bouillets HISTORICAL DICTIONARY, Clement XII diminished thetaxes, punished those who had been guilty ofduplicity in their employ-ments under the preceding Pontificate, and governed the Church withwisdom.BENEDICT XIVIT is said, at the close of CON. No. 59, A completely different fateovertook his successor. This successor to the Pope who was taken toa place of safety on the day of the last judgment, was Benedict X,lV,for in the DIAR. Append. page 32, we read, Quite a different fatehappened to Benedict XIV, his successor; which further proves thattIle Pope who was t~en to a place of safety was Clement XI,!. Inanother part -of the DIARIUM- MAJus we find a particular paragraphunder this title-Concerning the last Pope, Benedict XIV, containingvery minute details of the different states ough which this Popepassed after his entrance into the other life-as follows:5843. It was permitted me to converse with the Pope three weeks~Lbl~death, during four d.ay~upon-many suojectsin the spIritualworld, principally upon tlll8,""that the Lord is the God of heaven, andthat He has not given any power to man, because all power pertains tothe Divine Being alone; he was instructed, also, concerning the remis-sion of sins, concerning heaven and hell, and man; namely, that he isjudged according to his life in the world; and also, concerning manyother like things; and then he appeared to comprehend them all, andto believe them also, as appeared rem liis language; ~ as to excite the12910
    • NOTEShope in some in regard to him, that, w.l!ilit in the world he had wor­shipped the Lord, and had be~n it.l..!lJ.~ affection of truth, and thusmight be useful among the people of that religion. But he was of anature to sp according to the aff~ction ofanother, andwitli a egreeof civility and skill; as they believed that e a recelVe instruction,he was lefttOhIS love, and thus to his rinciples, and when he hadbeen.,.!hus left he j~ne<;l hjmself ith the: mo~t {UnDiDg~of hisreli~on,approving of, and urging on, the ruin ofthose who were ofthe Reformed( religion, but in a clandestine way; and as he was joined to the most1 malicious, and by divers means endeavoured earnestly to corrupt thosewho ascribed all power to the Lord, he was told to cease, as he was nowin the world [ofspirits], where there is no regardto persons, and wherehe who does evil is punished: nevertheless he persisted, believing that) no one could do anything to him; but, because he persisted, he waspunished like others, and even severely so, in a cavern where therewasa harsh corrector; and as he continued the same, he was casttowards the west.5844. He was examined as to his life in the world, and was forcedto cOnfesS,-lst. That he had made no account of the Word, and that,when reading it, he had turned many things into ridicule, as not beingentirely Divine; he repeated even many passages, of which he spokewith derision, saying, that they had been written according to the styleof that time; that, in short, there was nothing divine in them. 2nd.That in the Consistory, he, himself, uttered more divine things thanare found in the Word; and that, consequently, he regarded what hespoke in the Consistory as superior to the Word. 3rd. That on thataccount he had confirmed the Bull Unigenitus, and used persuasionto promote its reception; w ~ch he did in many ways, some ofwhich hebrought forward, and advanced beyond what he had formerly done.4th. That for that reason he had loved and honoured the Jesuits morethan all others; concerning which he gave some details as to the manner;they told him that many among th..em were deyils, which was shownto him by asse~l>!iiig several o(them before him, that he might _seethem as they really were; but yet he loved them as before. 5th. HeS8id, also, iD. regara to the saints, that he thought that they had morepower than the Lord, because God the Father inspires them as towhat they should do, whilst the Lord has resigned all power into thehands of the Pontiffs, but that still He ought to be adored, thoughwithout power. Thus it Was manifested what he was, that consequentlyheaven was closed to him, and that he had united himself to hell, forwhoever destroys the Word, places pontifical edicts above the Word,and refuses all power to the Lord, to him heaven is wholly closed, andhell is opened.13°
    • NOTES5846. He associated himself with the most wicked of his religion,( who were magicians, and even sent the most wicked magicians amongstI them three times; one, to ruin a spirit who acknowledged the Lord,and two, to seduce the reformed; he wished also himself to learn magical arts, and also sent other very wicked magicians to do evil.) WhentheSe machinations had been discovered, then he was broughtI back into his interiors, thus into phantasies, for the interiors of thosewho are such are phantasies. For they think nothing concerning God,but only ofthemselves, of being worshipped, and of deceit; it was thenseen still more clearly what he had been, namely, that at first he hadesteemed the Word, but afterwards had entirely condemned it, andhad made his own edicts divine; that he had believed himself wiserthan all others, because he was more cunning; that he could enter in~o~no.uffectio~<?~rs,-~m~:L~m;that he had worshippedsaints rather than the Lord, and had made divinities of them; that hehad loved those who were maliciously cunning, and consequeritly theJesuits. - ­5847. He was afterwards led towards the western sea, on the sidewhich looks towards the south, even to its border, where he stopped,( and said that he wished to remain there, bec~!.s~.!here the ~...QJ21e ~~re) very cunning; nevertheless, he was conducted thence westwards,towarosthose who were in the furthest mountains; ~ were Nea­p?litans, ~~the most wick~y; whilst he was there, he said alsothat he wished to remain there, because they were the most cunning1Iofall, saying, that he was still more cunning. There he met with a saint,a~eat magician, who was then broug t from hell that he might con­verse-wrth him; this sahitwho was a great magician saia- at e hadbeen Pope; he conversed with him, and wished to contend with him, to ascertain who was the more cunning, and it was discovered that he, was equall cunning. Mterwards he was led a little further towardsthe north, and dUring a long time he was brought back by variouswindings . . . where the most wicked hells of the Babylonish nationwere, and that because he loved these hells. In order, also, that hemight attract them to himself, and be imbued with them, thus in orderto fit himself for the hells that suited his interiors, he was thus broughtback to the last extremity of the western sea, and then spontaneouslyplunged into the midst of the most wicked of those who are in thewestern sea.-See also DIAR. MAJ., 5833, 5841; and DIAIi. APPEND.,pp. 32 and 33.Benediet XIV (Lambertini), was born in 1675, succeeded ClementXII in 1740, and died in 1758. He was chiefly known by his reputationfor liberality and by his intimacy with Voltaire who dedicated to himhis tragedy of MOHAMMED.131
    • NOTESLOUIS XIVWHAT is said concerning Louis XIV, CON. 60, is a repetition ofNo. 5980, of the DIARIUM MAJus. We also find the same article in theDIAR. ApPEND., p. 33. There is, indeed, a slight difference between thethree articles, but it is oflittle importance.It was, it is true, from the solicitations of Louis XIV, at the instiga­tion of his confessor, the Jesuit Letellier, that the Bull UNIGENITUS wasissued in 1713 by Clement XI; but Louis XIV had himself gone backto his former opinion in regard to this Bull. Amongst the 101 proposi­tions of P. Quesnel, condemned in the Bull, is found this-- It is wellto read pious books on the Sunday, especially the Holy Scriptures.We know that Louis XIV, at the close of his life, sought to check thezeal of his agents, in the religious persecutions that resulted from hisedicts, which a false shame alone prevented him from retracting.XAVIER (CoN. 65)THERE is mention of Francis Xavier, in the DIARIUM MINUS, 4570,4603, and in the DIAR. APPEND., p. 22; he is called the second father ofthe Jesuits; it is said concerning him that he was a still more subtlemagician than Anthony of Padua, operating in a profane manner, bymeans of conjugiallove and innocence. Ignatius de Loyala, the fatherofthe Jesuits, is, on the contrary, represented, though subtle, as a goodspirit, not wishing or desiring that the Jesuits should be of such acharacter, shunning them, and calling them atheists; he had an aversionto being made a saint, and shunned adoration, saying, that he wasunclean. See also T.C.R. 824.Francis Xavier was born in 1506, at Xavier, in Spanish Navarre;was the friend of Ignatius Loyola, entered the Order founded by him,devoted himself to the conversion of infidels, and died in 1552, afterhaving effected conversions in India, and at the time when his zealcalled him to China.Melancthon (CON. 47, 54). See DIAR. MAJ., 5920-5923, 6040, 6042,6048, 6065. Part iii., 2, p. 198. T. C. R., 154,797. A. R. 391. He wasbornat Bretten,inthePalatinate, in 1497, anddied atWittenberg,in1560.Luther (CON. 54, 55). See DIAR. MAJ., 5103-5107, 5910-5916, 5918,6039,6040,6042. Part iii, 2, p. 198. T. C. R. 137, 154,796. A. R. 391,566. D. P. 258. He was born at Eisleben, in the county of Mansfield,in 1483, and died in 1546.Calvin (CON. 54). See DIAR. MAJ., 5920, 6°41. DIAR. APPEND.,p. 9. T. C. R. 154, 486, 798. A. R. 391. Brief Exp. 66. He wasborn at Noyon, in 1509, and died at Geneva, in 1564.Mary (CON. 66). See DIAR. MAJ. 5934. DIAR. APPEND., p. 22,T. C. R. 102, 827.
    • NOTESGenev!-~ve (CON. 67). See DIAR. MAJ., 6091, DIAR. APPEND., p. 21.T. C. R. 826. She was born at Nanterre, about 422, and died in 512.Mohammed (CON. 68 to 72). See DIAR. MAJ., 339, 344-346, 403,407, 447, 478, 50?-5I4, 2996, 5243, 5268, 5663 (a)-5669 (a). DIAR.APPEND., pp. 22-25. T. C. R. 829, 830. C. L. 344. L. J. 50. He wasborn at Mecca, c. 571, and died in 632.~ (CON. 84). See DIAR. MAJ., 3814. William Penn was born atLondon, in 1644, and died in 1718.Zinzendorf(CoN.89). See DIAR. MAJ., 5988, 5993, 5995, 6043, 6060­6062,6068,6074,6078,6081. DIAR. APPEND., p. 14-16, 19. Zinzendorf(Nicholas Louis, Count of), was born at Dresden,in 1700, and died 176o.133
    • Index of Subjects*..*The references are to the paragraph numbers, and not to the pages,unless so stated.The addition of Con. shows that the reference is to the CONTINUA­TION concerning the Last Judgment and the Spiritual World.References to n. 39 have the sub-division added, e.g. 391•The addition ofn. to a number means that the reference is to the notes.AFRICA There is, at the presentday, a revelation in the centre ofAfrica, which is orally dictatedto them by angelic spirits, Con.76.AFRICANS in the spiritual world,5I; Con. 73-78.ANGEL There is no one in theentire heaven who was createdan angel from the beginning, allin heaven are from the humanrace, 14. Angels in the Wordsignify Divine Truths from theWord, 28 n. Angels and Spiritsdwell with men and in theiraffections, 9.ANIMALS Living creatures ofevery kind correspond to suchthings as are in man, 70 n.ANTEDILUVIANS, 46 n.2 spiritualworld freed from.ANTI-CHRISTS, Con. 88.ApPEARANCES Whence appear­ances of space arise in the spiri­tual world, Con. 14.ARMS OF WAR mean somethingconcerned in spiritual combat,73 n.ATHEIST How a man becomesan, Con. 61.BABYLON, 53-64. Who they arewho belong to it, 55.BEASTS Why the life of a beastis dissipated with its natural life,25. By the scarlet beast is signi­fied the profanation of celestiallove, 58.BELIEFS, Erroneous. Concerningthe end of the world, 15. Con­cerning the resurrection, 24.Concerning the last judgment,28.BELIEVE, To. Merely to believeis not faith, 36.BENEDICT XIV, Con. 59, p. 129.BODY, The spiritual, appearsbefore those who are spiritual,as the natural body appearsbefore those who are natural,Con. 3.BULLS, Papal, 64; Con. 63; p. 131.BUNDLES in the Word mean thearrangement in series of a manstruths and falsities, 70 n.CAIN represents those who separ­ate faith from charity, 393•CALVIN, Con. 54, p. 131.CANAAN, The land of, signifiesheaven and the Church, 3 n.;Con. 82.CARDINALS in the spiritual world,56.CATHOLICS, Roman, in the spiri­tual world, Con. 56-60.135
    • CENTRE] INDEXOF SUBJECTSCENTRE See middle.CHARITY See From the Arcana13•Cl2lestia, 398­CHURCH, The. Its state at thisday, 38. Its state hereafter, 73,74. The Church in the heavens,40. The Most Ancient, Ancient,Hebrew,andChristianChurches,46n.CITIES in the spiritual world,English, Con. 42, 43. RomanCatholic, Con. 59. Dutch, Con.51. Jewish, Con. 79.CLEMENT XII, Con. 59, p. 129.CLOUDS in the Word signify theWord in the sense of the letter,28 n.COCK-CROWING signifies the lasttime of the Church, 397•COMFORTER, The, is the DivineTruth proceeding from theLord,9·COMING, The Lords, is HisPresence in the Word, 28 n.COMMUNICATION betweenheaven and the world, Con. 11.Almost intercepted before thelast judgment, Con. 11. Res­tored since this judgment, Con.11.CONSUMMATION of the age signi­fies the last time of the Church,35,70 n.; Con. 10.CORE Position of Refonned,Con. 14.CREATE, To, is to fonn, to in­stitute, to regenerate, 4.CREATION, The First, 10, 27.The order of creation, 9. Bythe creation of heaven and earthin the first chapt. of Genesis, isdescribed in the internal sense,the raising up of the celestial,which was the Most AncientChurch, 4, 46 n.DANES, in the spiritual world,48; Con. 20.DEATH is but a continuation oflife, and a mere transition, Con.32. In the Word it signifieseither damnation, which is deathin the spiritual sense, or the con­tinuation of life and resurrec­tion,25·DESTRUCTION of the World.The day of the last judgmePtdoes not mean the destructionof the world, 1-5; 65; Con. 3.DIFFERENCE, The, between aman in the natural world, and aman in the spiritual world, Con.36. Between things in the spiri­tual world and those in thenatural world, Con. 38. Betweenmen and beasts, 25 n.DISCIPLES of the Lord, TheTwelve, represented the Churchas to all things oftruth and good,57 n., and 397•DOCTRINE, The, of the Churchmust be from the Word, 14 n.True doctrine is a lamp to thosewho read the Word, 14 n.DRAGON Those who are meantby the dragon in the Apocalypse,Con. 16, 28. Dragons signify thefalsities of religion, 61. Dragon,cast down, Con. 30.DUTCH, The, in the spiritualworld, 48; Con. 20, 48-53.EARTH, The, will remain, 1.What is meant by the formerearth? 65, 66; Con. 9, 18. Theearth signifies the Church, 3 n.EARTHQUAKES in the spiritualworld, 61; Con. 25. An earth­quake is a change of the state ofthe Church, 3 n., 73 n.ENGLISH in the spiritual world,48; Con. 20,39-47.136
    • INDEX OF SUBJECTS [JAMBSENLIGHTENED, To be, and re­formed, is to understand theDivine Truth of the Word, toreceive it when understood, andto retain it when received,Con 12.ENLIGHTENMENT, All, comes forman from the Lord throughheaven, and enters by an internalway, Con. 11.EQUILIBRIUM, The, betweenheaven and hell, 33, 34,73.FAITH See From the ArcanaCtelestia, 391- 7•FAMINE means a lack of know­ledges of good and truth, 73 n.FIRST-BORN of the Egyptians,The, represent those who separ­ate faith from charity, 393•FISHES in the spiritual sense ofthe Word mean knowledgeswhich belong to the natural orexternal man, 70 n.FLOOD, By the, is described thelast judgment upon the MostAncient Church, 46.FORM, The, of heaven, is of allforms the most perfect, 12.FOUNDER, The, of Quakerism,Con. 84.FREEDOM All mans freedom isthe result of the equilibriumbetween heaven and hell, 33.No man can be reformed with­out freedom, 33. Spiritualfreedom restored, 73. Freedomof Thought, etc., Con. 40.FRENCH nation, The, in thespiritual world, Con. 60.GENEVIEVE, Con. 67; p. 131.GENTILES, The, in the spiritualworld, Con. 73-78.GERMANS in the spiritual world,48; Con. 20.137GLORIFY, To, when relating tothe Lord, signifies to makeDivine, 21.GLORY in the Word meansDivine Truth, such as it is inheaven, 28 n.GOATS signify those who are intruths, and not in goods, 49,69; Con. 10, 16.HAM represents those who separ­ate faith from charity, 393.HEAVEN, The visible, will notperish, I. The perfection ofheaven grows in proportion toincrease in numbers, 12. Theformer heaven, Con. 9,18. Fromwhom the first heaven came intoexistence, 69; Con. 10. Itsabolition, 65-72. The newheaven and the new earth signifythe Church, 3, n.HEEL of the Lord, The, is theWord in the sense of the letter,Con. 62.HELL is from the human race,14. The hells, or the infernals,taken collectively, are called thedevil and satan, 14 n.HEREDITARY evil, in what it con­sists, Con. 61.HERESY, Every, is confirmedfrom the Word, I.HUMAN race, The, is the basis onwhich heaven is founded, 9. Itis the seminary of heaven, 10.HUNGER, Spiritual, is a desire ofknowing genuine truths, Con. 77.IMMENSITY of heaven, 11.IMMORTALITY Why the so­called intelligent have no faithin it, 25.JAMES represented charity, 397,57 n.
    • JERUSALEM] INDEX 011 SUBJECTSJERUSALEM signifies the Church,Con. I2; as to doctrine, Con. 82.JESUITS in the spiritual world,58. Their clandestine arts, Con.56.JEWS in the spiritual world, Con.79-82. Jews in the Wordsignify all those who will be ofthe Lords Church, Con. 82.JOHN, The Apostle, representedthe goods of charity, 397, 57 n.JUDGMENT, Last. What it is, 34.Where it is accomplished, 28­32. When it takes place, 33-38.Upon whom it was effected, 46,47, 59, 69,70; Con. 10,16. UponMohammedans, 50. Gentiles,5I. Roman Catholics, 60-64·Reformed, Con. 14-31. Howthe universal judgment waseffected, Con. 27-31.KEYS, The, of the kingdom ofheaven being given to Peter,signifies that all power belongsto truth from good, or to faithfrom charity, proceeding fromthe Lord; thus, that all powerbelongs to the Lord, 57.KINGDOMS mean Churches as totruths and as to falsities, 73 n.LEFT, The, signifies truth, 49.LIFE Every man after death isin a life similar to his life in theworld, which cannot be changed,56.LIGHT, The, of heaven is DivineTruth, 38. After the last judg­ment there was light in theworld of spirits, such as was notbefore; a similar light also thenarose in men in the world, Con.30. Intellectual light withoutfreedom is eclipsed, having nooutlet, Con. 40. So far as naturallight shines in the understandingso far is spiritual light darkened,38.LIVING CREATURES, see Animal.LONDON in the spiritual world,Con. 42, 43.LOUIS XIV, Con. 60; p. 131.LOVE is the life of men, Con. 21.Spiritual love and natural love,Con. 21. Conjugial love, Con.52, 71. Love of dominion overall things of the Church, 55.LUCIFER denotes Babylon, 54, 58.LUTHER, Con. 54, 55; p. 131.MOHAMMED, 50; Con. 68-72.Mohammeds representatives,50; Con. 69.MOHAMMEDANISM Why per­mitted in its present form, Con.71.MOHAMMEDANS in the spiritualworld, 50; Con. 68-72.MAN, Every, after a life in theworld lives to eternity, 25. He isa man, and in a perfect humanform, 17; Con. 32, 34. Everyone after death is attached tosome society either of heaven orof hell, 32, 69. Man after deathis such as his life in the worldhas been, 3I.MAN, The Natural, of himselfdoes absolutely nothing, butacts as the spiritual man wills,and speaks as the spiritual manthinks, 24.MAN, The Spiritual, which is inevery natural man, is in thehuman form, 24. A spiritualman sees a spiritual man asclearly as a natural man sees anatural man, Con. 36.MANKIND is the basis on whichheaven is founded, 9. Mankindis the seminary of heaven, 10.MARY, Con. 66.MASSES, 55, 56; Con. 59.
    • INDEX OF SUBJECTS [REFORMEDMELANCTHON, Con. 47, 54;P·131.MEMORY, Mans, and thethought from it, only the en-trance through which introduc-tion takes place, 36.MIDDLE, position of Reformed,Con. 14,20.MIND, The, consists of theunderstanding and the will, 12.In this world, because it is in anearthly body, the spiritual mindof man thinks naturally, 18.All things which belong to thespiritual mind, are presentedalso in forms before the sight ofspirits, 27.MONASTERIES, 55, 58.MONKS, in the spiritual world61; Con. 58, 64, 78.MORAVIANS in the spiritualworld, Con. 86-90.MOSES representative in theworld of spirits, Con. 80.MOUNTAINS, The Seven, signifythe profane love of ruling, 587•NAMES, All, of persons and placesin the Word, mean things andstates, 397, 57 n.NATIONS mean those who are ingoods, and those who are inevils, 73 n.NATURAL, The, cannot see thespiritual, but the spiritual cansee the natural, 243•NEIGHBOUR See From the14•Arcana Cailestia, 398-ORDER, Divine, never comes to astop in what is intermediate, soas to form anything there, with-out an ultimate, 20. All thingsrestored to order by the Lord,34,46.PARADISE IN EDEN signifies thecelestial wisdom of the firstChurch, 462•PARISIANS in the spiritual world,Con. 67.PASSION OF THE CROSS, The, wasthe last temptation and com-plete victory by which the Lordmade His Human Divine, andsubjugated the hells, 46 n.PENN, William, Con. 84; p. 131.PEOPLE, The, of the earth, arethose of the spiritual Church,3 n.PESTILENCE means the vastationand consummation of good andtruth, 73 n.PETER, The Apostle, representedfaith, 57, and 397•PHILISTlNES, The, signify thosewho separate faith from charity,393•POLYGAMY Why it was per-mitted to the Orientals, Con. 72.POPERY, 55.POPES in the world of spirits, 56.Representative Pope, Con. 59.Two natures attributed to theLord, that the Pope may beacknowledged as the Lordsvicar, 55 n.PROFANE, To, is to believe andafterwards to deny, 17.PROPHETS, By, in the Word aremeant those who teach truths,and lead to good by means of it,59·PURGATORY, 55.QUAKERS in the spiritual world,Con. 83-85.QUARTERS in the spiritual world,48. In the Word the fourquarters are called the fourwinds, 49.REFORMED or Protestants in thespiritual world, 72. The last139
    • RELIGION] INDEX OF SUBJECTSjudgment upon them, Con. 14­31.RELIGION Everyone after deathis led to those ofhis own religionat first, as the only possiblemeans of withdrawing him fromit, 50.RESURRECTION OF THE LORD,21. Why He rose again in themorning, Con. 13. Man risesagain as to the spirit only, theLord alone rose as to the bodyalso, 21 n. The common beliefin the resurrection of the bodyof man is an error, 24.REUBEN represents those whoseparate faith from charity, 393•REVELATIONS, Why, were madefor the New Church after thelast judgment, and not sooner,Con. II, 12.RIGHT, The, signifies good, 49.ROCK, A, in the Word signifiesthe Lord as to Divine Truth,57 n.SAINTS, Roman Catholic, in thespiritual world, Con. 61-67.SEED signifies truth from good,and in the opposite sense, falsityfrom evil, 70 n.SENSES There is no proper lifewithout the senses, Con. 6.SERPENT, The, which deceivedEve and Adam, is the love ofruling, Con. 61.SERVITUDE, The, in which theman of the Church was formerlyis now removed, 74.SHEEP signify those who are intruths and at the same time ingood, 49; Con. ID, 3I.SIGHT The Spiritual can seethe Natural, but not the reverse,for sight is influx, 24.SONS are the affections of truthsfrom good; the sons of the king-dom, those who are in the affec­tions of truth from good; andthe sons of the evil one, thosewho are in the affections offalsity from evil; the Son ofMan is the Lord as to DivineTruth, 70 n.SOUL False opinions in regardto the soul, 17; Con. 3,4, 5, 32.The soul, which lives afterdeath, is mans spirit, which inman is the man himself, andwhich in the other life is also in acomplete human form, 15 n.Sow, To, is to instruct, 70 n.SPIRITS, Before, are either raisedup into heaven, or cast downinto hell, they are in spiritualconjunction with men in theworld, Con. 57. Fanatical spirits,Con. 83, 84. Visionary spirits,Con. 90.SPIRITUAL ESSENCE, The, ofman, is the act of willing truthfor its own sake, 36.STATE of the World and of theChurch before and after the lastjudgment, Con. 8-13. What itwill be hereafter, 73, 74.STONES, Precious, correspond tothe sense of the letter of theWord, Con. 37, 81.SWEDENBORG The interiors ofhis spirit were opened by theLord, 15; Con. 35. He was per­mitted to speak with spirits, 26.Why the contents of the Apo­calypse were disclosed to him,42· See also 9, 14, 17, 27, 45,56, 57, 60, 74; Con. 35, 37, 39,44, 60, 65, 67, 70, 74, 89·SWEDES in the spiritual world,48; Con. 20.T AIL OF THE DRAGON, The,signifies those who, when in the140
    • INDEX OF SUBJECTS [ZINZENDORPworld, lived in faith separatefrom charity, Con. 28.T ARES signify those who are in­wardly evil, 70; Con. 10. Theysignify those in falsity fromevils, 70 n.THREE, or THRICE, signifiescompletion to the end, 397•TOWER OF BABEL, 54.TREE OF KNOWLEDGE, The,signifies the knowledge whichdestroyed the Church, 46.TRIBES, The Twelve, repre­sented the Church as to allthings of truth and good, 57 n.,397•TRUMPETS, The, of the angelssignify the Divine Truths inheaven, and revealed fromheaven, 28 n.TRUTHS Such as the truths are,such does the good become, 56.Interior truths are revealed onlywhen the Church is at its end,in order that they may not beprofaned, 73, 74·TWILIGHT signifies the last timeof the Church, 397•UBIQUITY, Sort of, which a spiritenjoys in the spiritual world solong as he is in his first state, 32.UNDERSTANDING, The, SeeFrom the Arcana Cd!lestia,3914 18•-UNIGENITUS, Bull, Con. 60, p.131 •UNIVERSE, All things in the,were created for the angelicheaven, 13.VERSAILLES, Con. 60.VISIONS Distinction betweenvisions, and things seen in com­plete wakefulness, Con. 35.Danger of visions, 17.WARS in the Word signify spiri­tual combats, 73 n.WAYS in the spiritual sense of theWord, signify the outcomes andprogressions of spiritual life, 48.WHEAT signifies those who areinwardly good, 70; Con. 10.WILL, The. See From the18•Arcana Cd!lestia, 3914­WOMAN, A, in the internal sense,signifies the Church, 58. Bythe woman sitting upon thescarlet beast, is signified a pro­fane religion, 58, 61.WORD, The, cannot be under­stood without doctrine, 14 n.Not a word can be wanting inthe Word, without the series ofthings in the internal sensethereby undergoing alteration,41.WORK, Every Divine, has regardto Infinity and Eternity, 13.WORLD, The Spiritual, is so vast,and of such a nature, that thenatural world cannot be com­pared with it, 27. The spiritualworld, as regards external ap­pearance, is exactly like thenatural world, 56; Con. 37.WORSHIP, Divine, in heaven, I.Worship of the saints, 56; Con.64.XAVIER, Con. 65; p. 131.YEAR 1757, The, 45, 61; Con. 53.ZINZENDORF, Con. 89; p. 131.
    • I Lt Z
    • Index 0/ Scripture Passages*".* The addition of Con. shows that the reference is to the CON­TINUATION coru:erning the Last Judgment and the Spiritual World.Genesis Nos.i. 26-28 20Hi. 4, 5 61 Con.iii. 15 62 Con.xi. 1-9 54xi. I-1O 58xxxviii. (chap. cited). 82 Con.First Chaps. Footnote p. 6Deuteronomyxxxii. 7-14 .xxxii. (chap. cited).Psalmsxviii. 7xxx. 6lxv·9xc. 6ell. 18civ·30Isaiahxiii. 12, 13 .xiv. 4,5,12-15,22,23xiv. 12, 13 .xvii. 14xxi. 9xxi. Il, 12 .xxiv. 18-20 •xliii. I, 7xlvii. I to endxlviii. 14-20 .468z Con.313 Con.13 Con.13 Con.443545813 Con.5413 Con.345454Isaiah-continued. Nos.li. 6 2Ixiii. 1-8 46lxv. 17 2,67lxvi.22 2,67Jeremiahi.I-3 54vi. 4, 5 13 Con.ix. 11 61X. 22 61xlix. 33 611. 1-3 54DanielHi. I to end 54v. I to end 54vHi. 14, 26 . 13 Con.Book of Daniel .42,67Joelii. 10 3Zechariahxiv. 7 13 Con.Malachii. 3 61Matthewvii. 15 59xiii. 24-30, 37-40 10 Con.143
    • INDEX OF SCRIPTURE PASSAGESMatthew~ontinued Nos.xiii. 27-30 , 37-42,47-49 70xvi. 18, et seq. 57xxii. 32 19xxiii. 1-34 59xxiv. 6, 7 73xxiv. 7 .61,25 Con.xxiv. 12, 14 . 35xxiv. 31 49xxv. 32,33. 49xxv. 32, 33, et seq. 69xxv·41-46. 10 Con.xxv. Chap. cited . 16 Con.xxvii. 53 Footnote, p. 17Book of Matthew 72 Con.Markxiii. 8 25 Con.xiii. 35 13 Con.Lukexiii. 29 52xvi. 19-31 19xvi. 29-31 17xvii. 21 9xviii. 8 35xxi. 10, 11, 25 25 Con.xxi. 11 61xxiii. 43 19xxiv. 36-39 . 21Book of Luke . 72 Con.Nos.JohniX·4 13 Con.xii. 31 46xii. 40 17xiv. 17 9xiv. 23 9xvi. 33 46xxi. 21,22 . 39Revelationvi. 12 61vi. 13, 14· 2viii. 5 61xi. 13 61xii. 10-12 . 30 Con.xvi. 18 61xvii. 3, 5,9 58xviii. 2 53xviii. 21 61xx. 5,6 59xx. 11 2,65xxi. I 2,65,8 Con.9 Con., 18 Con.xxi. 1,2, 5 12 Con.xxii. 19 41General references toBook 40, 41, 42, 43,44, 50, 53, 55, 60, 67[Chap. 12] 16 Con.28 Con., 34 Con.144
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