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the insinuation of good and truth with the good, is they receive the Divine of the Lord more interioreffected by infestations, and by temptations : by ly; for they are in love to Him, and thence nearer the former and the latter, falses and evils are re- and more conjoined to Him. That those angels moved, and goods and truths are put on; and this are such, is because they have received and do until the state is full. It may be also told briefly receive divine truths immediately into life, and not, what is meant by a full state. Every one, who is as the spiritual, in previous memory and thonght; either damned or saved, has a certain measure wherefore they have them inscribed on their hearts, which is capable of being filled: the evil, or they and perceive them, and as it were see them in who are damned, have a certain measure of evil themselves, nor do they ever reason about them, and the false; and the good, or they who are whether it be so or not so. They are such as are saved, have a certain measure of good and of truth. described in Jeremiah: “I will put my law in their This measure with every one is filled in the other mind, and write it on their heart; they shall not life ; but some have a greater measure, some a teach any more every one his friend and every one lesser. This measure is procured in the world by his brother, saying, Know ye Jehovah: they shall the affections which are of the love: by how much know me, from the least of them to the greatest the more any one had loved evil and the false of them,” xxxi. 33, 34. And they are called in thence, so much the greater measure he had pro- Isaiah, the taught of Jehovah, liv. 13. That those cured to himself; and by how much the more any who are taught by Jehovah are those who are one had loved good and the truth thence, so taught by the Lord, the Lord Himself teaches in much the greater is his measure. The limits John, vi. 45, 46. — H. H. 25 and degrees of the extension of that measure
706. Because there is such a distinction between appear manifestly in the other life, and cannot the angels of the celestial kingdom and the angels there be transcended, but may be filled, and also of the spiritual kingdom, therefore they are not actually are filled, namely, with goods and truths together, nor do they have intercourse with each in the case of those who have been in the affection other; there is given communication only by interof good and truth, and with evils and falses in the mediate angelic societies, which are called celescase of those who have been in the affection of tial-spiritual ; through these the celestial kingdom evil and the false: hence it is evident, that that flows into the spiritual. Hence it is, that although measure is the faculty of receiving either evil and heaven is divided into two kingdoms, still it makes the false, or good and truth, procured in the world. one. The Lord always provides such intermediate That every one's measure is filled, the Lord also angels, through whom is communication and conteaches in another place in Luke: “Give, and it junction. — H. H. 27. shall be given to you, good measure, pressed, shaken, and overflowing, shall they give into your
There are three Heavens. bosom,” vi. 38. From these considerations now it is 707. There are three heavens, and those most evident what is meant by a full state. — A. C. 7984. distinct from each other; the inmost or third, the
middle or second, and the ultimate or first. They HEAVEN.
follow in succession, and subsist together, as the Heaven divided into two Kingdoms. highest of man, which is the head, his middle, 702. Since there are in heaven infinite varieties, which is the body, and the ultimate, which is the and one society is not exactly similar to any other, feet; and as the highest part of a house, its middle, nor indeed one angel to another, therefore heaven and its lowest. In such order also is the Divine is distinguished generally, specifically, and particu- which proceeds and descends from the Lord : larly ; generally into two kingdoms, specifically thence, from the necessity of order, heaven is into three heavens, and particularly into innumera- threefold. The interiors of man, which are of his ble societies. H. H. 20.
mind (mens) and mind (animus), are also in similar 703. There are angels who more and less inte-order; he has an inmost, a middle, and an ultiteriorly receive the Divine proceeding froin the mate: for into man when he was created, all things Lord : those who receive more interiorly are called of divine order were collated, so that he was made celestial angels; but those who receive less in- divine order in form, and thence a heaven in its teriorly are called spiritual angels: thence heaven least effigy. Therefore also man communicates is distinguished into two kingdoins, one of which is with the heavens as to his interiors, and likewise called the Celestial Kingdom, the other the Spir- comes among the angels after death; among the itual Kingdom. — H. H. 21.
angels of the inmost heaven, or of the middle, or 704. The love in which those are who are in the of the ultimate, according to his reception of dicelestial kingdom, is called celestial love; and the vine good and truth from the Lord, while he lived love in which those are who are in the spiritual in the world. The Divine which flows in from the kingdom, is called spiritual love. Celestial love is Lord, and is received in the inmost or third heaven, love to the Lord, and spiritual love is charity to- is called celestial, and thence the angels who are wards the neighbor. And because all good is of there are called celestial angels. The Divine love, for what any one loves is to him good, there- which flows in from the Lord, and is received in fore also the good of one kingdom is called celes- the second or middle heaven, is called spiritual, tial, and the good of the other spiritual. Hence it and thence the angels who are there are called is manifest in what those two kingdoms are distin- spiritual angels. But the Divine which flows in guished; namely, that they are distinguished as from the Lord, and is received in the ultimate or the good of love to the Lord, and the good of first heaven, is called natural. But because the charity towards the neighbor; and because the natural of that heaven is not as the natural of the former good is more interior good, and the former world, but has in it a spiritual and a celestial, love is more interior love, therefore the celestial therefore that heaven is called spiritual and celesangels are more interior angels, and are called tial-natural; and thence the angels who are there superior. — H. H. 23.
are called spiritual and celestial-natural. Those 705. The angels in the celestial kingdom of the are called spiritual-natural who receive influx from Lord very much excel in wisdom and glory the the middle or second heaven, which is the spiritual angels who are in the spiritual kingdom, because I heaven; and those are called celestial-natural who
receive influx from the third or inmost heaven, ( honors and gains. The reason why that region of which is the celestial heaven. The spiritual-nat- heaven was then occupied by such, was, because ural angels and the celestial-natural are distinct the good were wanting, and they who were of the from each other, but still they constitute one spiritual church were not as yet prepared, and yet heaven, because they are in one degree. — H. H. it ought every where to be filled by spirits, that 29–31.
there might be a continuity from the Lord even to 708. Because there is such a distinction, an angel man, for in case of discontinuity, man would have of one heaven cannot enter to the angels of another perished. There are also at this day some regions heaven; or any one cannot ascend from an inferior of heaven occupied by such, but they who are heaven, nor can any one descend from a superior there are withheld by a strong force from doing heaven. Whoever ascends from an inferior heaven, evil; immediately above the head are they who is seized with anxiety even to pain, nor can he see deceive and seduce by innocence, but above them those who are there, still less speak with them; are the celestial from the most ancient church, w ho and whoever descends from a superior heaven, is keep them in bonds by such a force, that they candeprived of his wisdom, falters in his voice, and not in any wise occasion evil to any one; behind despairs. There were some from the ultimate the hinder part of the head there is also at this day heaven, who had not yet been instructed that a region, which had been (a region) of heaven, ocheaven consists in the interiors of the angels, cupied by the evil; and likewise in front towards believing that they should come into superior the left. There is also a continual endeavor of the heavenly happiness, should they only come into evil to invade the places where the good are, and the heaven where those angels are. It was also they actually do invade, as soon as they are not permitted that they should enter to them: but filled by the good, which endeavor it has been when they were there, they saw no one, howsoever often given to apperceive. Those regions are oc. they searched, although there was a great multi- cupied when the evil are increased in the world, tude ; for the interiors of the strangers were not and the good are diminished, for in this case opened to such a degree as the interiors of the evil spirits accede to man, and good spirits reangels who were there; hence neither their sight. cede from him, and so far as these latter recede, And a little after they were seized with anguish of so far the regions proximate to man are occupied heart, insomuch that they scarcely knew whether by the evil; when this is generally the case, the they were in life or not. Wherefore they has- inhabitants of those regions are changed. This is tily betook themselves thence to the heaven the case when the church is near its end, for then whence they were, rejoicing that they were come evil and the false prevail : but about the end of the among their own, and promising that they would church they are cast down, and the regions occuno more covet higher things than such as were in pied are given to the good, who in the mean time agreement with their life. I have also seen some have been prepared for heaven. This is meant by let down from a superior heaven, and deprived of these words in the Apocalypse: “War was made their wisdom, so that they did not know what their in heaven, Michael and his angels fought against own heaven was. The case is otherwise when the the dragon, and the dragon fought and his angels, Lord elevates any from an inferior heaven into a but did not prevail, neither was their place found superior one, that they may see the glory there, any more in heaven,” xii. 7, 8. — A. C. 8054. which is often done; then they are first prepared, and encompassed by intermediate angels, by whom
Expanses of the Heavens. is communication. From these things it is mani- 711, “And no one in heaven, nor in earth, fest, that those three heavens are most distinct neither under the earth, was able to open the from each other. – H. H. 35.
book," Rev. v. 3. “In heaven, in earth, neither 709. But, although the heavens are so distinct, under the earth” means in the superior and intethat the angels of one heaven cannot associate rior heavens ; in like manner, as in the thirteenth with the angels of another heaven, still the Lord verse, where it is said, “ And every creature, conjoins all the heavens by immediate and mediate which is in heaven, and on the earth, and under influx; by immediate influx from Himself into all the earth, and such as are in the sea, and all that the heavens, and by mediate influx from one heaven are in them, heard I saying." Since he heard into another : and thus He causes the three heavens them all speaking, it is evident that it was angels to be one, and all to be in connection from the first and spirits that spake ; for John was in the spirit, to the last, so that not any thing is given uncon- as he himself says in the preceding chapter (verse nected : what is not connected by intermediates 2)— in which state no other earth appeared to him with the first, does not subsist, but is dissipated than the earth of the spiritual world : for there are and becomes nothing. - H. H. 37.
earths there as well as in the natural world, (as
may appear from the description of that world in The Heavens before the Lord's Coming.
the work “Concerning Heaven and Hell.") The 710. As to what further concerns this subject, it superior heavens appear there upon mountains and is to be known, that before the Lord's coming, hills, the inferior heavens in the earth beneath, an] heaven was not distinguished into three heavens, the ultimate heavens as it were under the earth. namely, into the inmost or third, into the middle or For the heavens are expanses, one above another, second, and into the ultimate or first, as after the and each expanse is like the earth, under the fet Lord's coming, but was one; the spiritual heaven of those who are there. The uppermost expanse was not as yet: the region where the spiritual is like the top of a mountain; the next expanse is heaven was about to be, was occupied by those under it, but extending itself on all sides round who were in the false and evil, but who could be about; the lowest expanse is still more extensive; kept in some truth and good by external means, and since this last is under the other, they who are especially by ideas of eminence and dignity, in there are “under the earth.". The three heavens like manner as is the case in the world, where they also appear thus to the angels who are in the suwho are in evil and the false, are still obliged, as perior heavens, because to them there appear two it were, to think and speak truths, and, as it were, heavens beneath them; in like manner they apto will and do goods, by external means, which are peared to John, because he was with them, for he
had ascended to them, as is evident from its being and sees them, it is as if he had known them from said, " Come up hither and I will show thee the infancy; it is spiritual relationship and friendship, things, which must be hereafter.” Those who are which causes this: yea, more; no one in a society ignorant of the spiritual world and of the earths can dwell in any other house but his; every one in there, can by no means know what is meant by a society has his house, which he finds ready for "under the earth,” nor by “the lower parts of the him, as soon as he enters the society; he can be in earth” in the Word, as in Isaiah, “Sing, () ye intercourse with others out of his house, but still heavens ; shout ye lower parts of the earth, break not tarry elsewhere than bis : and what is still forth into singing ye mountains, for Jehovah hath more, no one can sit in another's apartment, except redeemed Jacob;" and in other places. Who in his own place; if in another, he becomes as out does not see, that the earths of the spiritual world of his mind and dumb; and what is wonderful, are here meant ? for no man lives " under the every one, when he enters the apartment, knows earth” in the natural world. – A. R. 260. his place : the like takes place in the temples, and
also when they are congregated in assemblies. Societies of the Heavens.
From these things it is manifest that the spiritual 712. The angels of each heaven are not in one state is altogether different from the natural state, place together, but distinguished into societies and such that no one can be elsewhere than where greater and sınaller, according to the differences of his reigning love is ; for there is the delight of his the good of love and faith in which they are; life, and every one wishes to be in the delight of his those who are in similar good form one society: life; and the spirit of man cannot be elsewhere, Goods in the heavens are in infinite variety, and because that makes his life, yea, his
respiraevery angel is as his own good. The angelic tion, as also the pulse of his heart. – D. P. 338. societies in the heavens are also distant from each 714. All who form one angelic society are of a other, as the goods differ generally and specifi- like face in generals, but not in particular. . cally: for distances in the spiritual world are from Thence also it is, that an angel who excels in no other origin than from the differences of the wisdom, sees the quality of another instantly from state of the interiors, thence in the heavens from his face: no one there is able to conceal his inthe difference of the states of love; those are teriors by his countenance, and to feign, nor in any widely distant who differ much, and those little way to lie and deceive by cunning and hypocrisy. distant who differ little. Similarity causes them to It sometimes happens that hypocrites insinuate be together. All in one society are likewise dis- themselves into societies, who have learned to continct from each other: those who are more perfect, ceal their interiors, and to compose their exteriors that is, who excel in good, thus in love, wisdom so as to appear in the form of the good in which and intelligence, are in the middle; those who those in the society are, and thus to feign themexcel less are round about, at a distance according selves angels of light. But these cannot stay to degrees, as the perfection is diminished. The there long, for they begin to be inwardly troubled, case with this is as with light decreasing from the to be tortured, to grow livid in the face, and as it centre to the circumferences. Those who are in were to become lifeless; they suffer thus from the the middle also are in the greatest light; those contrariety of the life which flows in and operates : who are at the circumferences, in less and less. wherefore they quickly cast themselves down into Like ones are as if of themselves carried to like the hell where similar ones are ; nor do they desire ones; for they are, with their like, as with their any more to ascend. These are they who are own, and as at home; but with others as with meant by him who was found among the invited strangers, and as abroad. When they are with guests, not having on a wedding garment, and was their like, they are also in their freedom, and cast into outer darkness, Matt. xxii. 11, and followthence in every delight of life. Hence it is mani- ing verses. - H. H. 47, 78. fest that good consociates all in the heavens, and 715. It was said above, that in the heavens that they are distinguished according to its quality. there are societies greater and less: the greater But still it is not the angels who thus consociate consists of myriads, the less of some thousthemselves, but the Lord, from whom is good. He ands, and the least of some hundreds of anleads thein, conjoins them, distinguishes them, and gels. There are also some who live solitary, ah holds them in freedom, as far as they are in good; it were house by house, and family by family ; thus every one in the life of his love, of his faith, these, although they live so dispersed, still are arof his intelligence and wisdom, and thence in hap- ranged in like manner as those who are in societies; piness. All who are in similar good also know that is, the wiser of them are in the midst, and the cach other, just as men in the world know their more simple in the boundaries. These are more kindred, their relations, and their friends, although nearly under the divine auspices of the Lord, and they never before saw them: the reason is, because are the best of the angels. — H. H. 50. in the other life there are no other kindreds, rela- 716. The societies are distinguished from each tionships and friendships, than spiritual ones, thus other according to the differences of their mutua) those which are of love and faith. This it has love and faith towards the Lord, which are so inbeen sometimes given me to see, when I have numerable that it is impossible to recount even been in the spirit, and thus withdrawn from the their most universal genera. Indeed, not the body, and so in company with angels: then some slightest appreciable difference exists which is not of them I have seen as if known from infancy, but arranged in the most orderly manner, so as to conothers as if not known at all. Those who seemed spire unanimously to the general unity, and this as if known from infancy, were those who were in general oneness or unity, to the unanimity of the a similar state with the state of my spirit; but individuals, hence to the happiness of all as prothose who were not known were in a dissimilar moted by that of each, and to the happiness of state. – H. H. 41-46.
each as promoted by that of all. Thus every in713. Every one after death comes into the dividual angel, and every particular society, is an society of his own, who are those that are in like image of the universal heaven, and a kind of love, and he knows these as relations and as heaven in miniature. Consociations in the other friends; and what is wonderful, when he meetslife are truly wonderful, being comparatively like relationships on earth, since they regard each other between itself and its opposite ; so that each ind, as parents, children, brethren, kinsfolk, or connec- vidual by himself, and several individuals united, tions according to the degrees of their love. These live in the most perfect equilibrium. No evil can varieties are indefinite, and the communicative per- therefore befall any one, without its being immeceptions so exquisite as to admit of no description. diately counteracted; for when there is a preponThey are altogether irrespective of the parents, derance of evil, then evil, or the evil person, is children, kinsfolk, and relations on earth, and of chastised by the law of equilibrium, as of itself, any particular person, whoever he may be, and but solely for this end, that good may come. In consequently of dignities, riches, and the like; this forn, and hence in equilibrium, consists celesbeing regulated solely by the differences of mutual tial order, which is formed, disposed, and preserved love and faith, the faculty of receiving which each by the Lord alone to all eternity. It is further to had obtained from the Lord during his abode in be observed, that no one society ever entirely and the world. It is the Lord's mercy, or in other absolutely resembles another, nor is one individual words, his love towards the universal heaven, and in any society exactly like another; but there is the whole human race, consequently it is the Lord an agreeing and harmonizing variety in all, the alone, who determines all and each into societies. varieties being so ordered by the Lord that they It is this mercy which produces conjugial love, and tend to one end, which is effected by love and faith thereby the love of parents towards their children, towards Him, whence comes union. For the same these two being the fundamental and principal reason the heaven and the heavenly joy of one loves from which are derived all others, with in- person are never entirely and absolutely similar definite variety, according to which they are most to that of another, these being according to the distinctly arranged into societies. Such being the varieties of love and faith. This is a general denature of heaven, it is impossible for an angel or scription of the states of the societies constituting spirit to have any vitality, unless he be in some heaven, grounded on manifold and daily experisociety, and thus in the harmony of united num- ence. – A. C. 684-691. bers — the harmonious. union of many individuals constituting a society. There is no such thing in The Lord's Appearance in the Societies of
Heaven. existence as life in an individual, unconnected with the life of others ; nay, it is impossible for 717. When the Lord presents Himself in any any angel, or spirit, or society, to have life, that is, society, He appears there according to the quality to be affected with good, or to will, and to be af- of the good in which the society is, thus not in the fected with truth, or to think, unless he have con- same manner in one society as in another; not junction by several of his society with heaven and that the dissimilitude is in the Lord, but in those with the world of spirits. The case is similar with who see Him from their own good, thus according all mankind, since no man whatsoever can possibly to that. They are also affected at the sight of live, that is, be affected with good or be capable Him according to the quality of their love: those of willing, and with truth or be capable of think- who love Him inmostly are inmostly affected: ing, unless he in like manner have conjunction those who love Him less are less affected ; the with heaven by means of associated angels, and evil who are out of heaven are tortured at his also with the world of spirits, yea, even with hell, presence. When the Lord appears in any society, through the medium of attendant spirits. Every He appears there as an angel; but He is distinone whilst he lives in the body is in some society guished from others by the Divine which shines of spirits and angels, notwithstanding his utter through. — H. H. 55. ignorance thereof; and it would be impossible for him to live a sing
The Universal Heaven in the Form of a Man. moment, unless he had conjunction with heaven and the world of spirits by 718. That heaven in the whole complex resemineans of the society of which he is a member. bles one man, is an arcanum not yet known in the This may be illustrated by the state of the human world; but in the heavens it is very well known. body, in which, whatever part has not conjunction To know that, and the specific and particular with the rest by means of fibres and vessels, and things concerning it, is the chief of the intellithus by some relation as to function, ceases to be gence of the angels there: on that also depend a constituent of our frame, and is straightway dis- many more things, which, without that as their sociated and rejected as a thing destitute of vital- common principle, would not enter distinctly and ity. The societies in which and with which men clearly into the ideas of their mind. Because have been during their life in the body, are shown they know that all the heavens, together with their to them when they come into the other life; and societies, resemble one man, therefore also they when they thus enter into their own society after call heaven THE GREATEST AND THE Divine Mas'; the death of the body, they come into the very es- divine from this, that the Divine of the Lord makes sence of the life which they had in the body, and heaven. - H. H. 59. from that commence a new life. Hence, accord- 719. The angels indeed do not see heaven in ing to the quality of the life which they lived in the whole complex in such a forin, for the whole the body, they either descend into hell, or are ele- heaven does not fall into the view of any angel; vated into heaven. As there is a conjunction of all but they sometimes see remote societies, which with each, and of each with all, so also there is a consist of many thousands of angels, as one in similar conjunction of the most minute particulars such a form; and from a society, as from a part, of affection and the most minute particulars of they conclude as to the whole, which is heaven. thought. Hence there is an equilibrium of all and For in the most perfect form the wholes are as of each in reference to celestial, spiritual, and the parts, and the parts as the wholes ; the disnatural things, so that no one can think, feel, and tinction is only as between similar things greater act, except by virtue of his consociation with and less. Hence they say, that the whole heaven others, and yet every individual imagines that he is such in the sight of the Lord, because the Dithinks, feels, and acts most freely from himself. vine from the inmost and supreme sees all things. In like manner nothing exists which is not counter- 720. Because heaven is such, therefore also it is balanced by its opposite, and by intermediates' ruled by the Lord as one man, and thence as a one;
for it is known, that although man consists of an love reigns; and the spiritual kirigdom is the ininnumerable variety of things, as well in the whole tellectual of heaven, and there truth reigns: these as in part, — in the whole, of members, organs, and are what correspond to the functions of the heart viscera, in part, of series of fibres, nerves, and and lungs in man. It is from that correspondence, blood vessels, - thus, of members within members, that heart in the Word signifies will, and also the and of parts within parts, yet still man, when he good of love; and the breath of the lungs, underacts, acts as one. Such also is heaven under the standing and the truth of faith. Hence also it is, auspices and guidance of the Lord.
that the affections are ascribed to the heart, al721. That so many various things in man act as though they are not there nor thence. one, is because there is not any thing there which 725. The correspondence of the two kingdoms does not do something for the common weal, and of heaven with the heart and lungs, is the general perform a use. The whole performs use to its correspondence of heaven with man; but there is parts, and the parts perform use to the whole, for a less general one with each of his members, orthe whole is from the parts, and the parts con- gans, and viscera ; what this is, shall also be menstitute the whole: wherefore they provide for each tioned. Those who are in the head, in the Greatother, they have respect to each other, and are est Man, which is heaven, are in all good more conjoined in such a form, that all and each have than the rest; for they are in love, peace, innoreference to the whole and its good. Hence it is cence, wisdom, intelligence, and thence in joy and that they act as one. Similar are the consocia- happiness : these flow into the head and into those tions in the heavens ; they are conjoined there ac- hings which are of the head with man, and corcording to uses in a similar form; wherefore those respond to them. Those who are in the breast, in who do not perform use to the whole, are cast out the Greatest Man, which is heaven, are in the good of heaven, because they are things heterogeneous. of charity and faith, and also they flow into the
7:22. Because the whole heaven resembles one breast of man, and correspond to it. But those man, and also is a divine spiritual man in the great- who are in the loins, and in the organs dedicated est form, even in figure, therefore heaven is dis- to generation there, in the Greatest Man or heaven, tinguished into members and parts, as a man, and are in conjugial love. Those who are in the feet, they are also named in like manner. The angels are in the ultimate good of heaven, which good is also know in what member one society is, and in called natural-spiritual. Those who are in the arms what another is; and they say, that this society is and hands, are in the power of truth from good. in the member or some province of the head, that Those who are in the eyes, are in understanding. in the meinber or some province of the breast, that Those who are in the ears, are in hearing and obein the member or some province of the loins, and dience. Those who are in the nostrils, are in perso on. In general, the supreme or third heaven ception. Those who are in the mouth and tongue, forms the head as far as the neck; the middle or are in discoursing from understanding and persecond heaven forms the breast as far as the loins ception. Those who are in the kidneys, are in and knees; the ultimate or first heaven forms the truth which examines, separates, and corrects. feet as far as the soles, and also the arms as far as Those who are in the liver, pancreas, and spleen, the fingers : for the arms and hands are ultimates are in the various purification of good and truth; of man, although at the sides. Hence again it is otherwise in the other cases. They all flow into inanifest, why there are three heavens. H. H. the like things of man, and correspond to them. 02-65.
The influx of heaven is into the functions and 723. Because heaven in the whole and in part uses of the members; and the uses, because they resembles a man, from the Divine Human of the are from the spiritual world, forın themselves by Lord, therefore the angels say that they are in the such things as are in the natural world, and thus Lord, and some that they are in his body, by which set themselves forth in the effect; thence is corthey mean that they are in the good of his love; respondence. as also the Lord himself teaches, saying, “ Abide 726. Hence it is, that by those same members, in Me, and I in you ; as the branch cannot bear organs, and viscera, in the Word, the like things fruit of itself, unless it abide in the vine, so neither are signified; for all things there signify according can ye, unless ye abide in Me; for without Me ye to correspondences. By head is thence signified can do nothing. Abide in my love ; if ye keep intelligence and wisdom; by breast, charity; by my commandments, ye will abide in my love,” John loins, conjugial love; by arms and hands, the power xv. 4-10. — H. H. 81.
of truth; by feet, the natural; by eyes, understand
ing; by nostrils, perception; by ears, obedience; Correspondence of all Things of Heaven with by kidneys, the examination of truth; and so forth. all Things of Man.
Hence also it is, that it is usual for a man to say 724. The celestial kingdom in general corre- of one who is intelligent and wise, that he has a sponds to the heart, and to all things of the heart head; of one who is in charity, that he is a bosom in the whole body; and the spiritual kingdom to friend ; of one who is in perception, that he is a the lungs, and to all things of them in the whole quick scent; of one who is in intelligence, that he body. The heart and the lungs also make two has a sharp sight; of one who is in power, that he kingdoms in man: the heart reigns there by the has long arms; of one who wills from love, that it arteries and veins, and the lungs by the nervous is from the heart. These and many other things, and moving fibres, both of them in every force and which are in man's speech, are from correspondaction. In every man, in his spiritual world, which ence; for such things are from the spiritual world, is called his spiritual man, there are also two king- although man is ignorant of itd - H. H. 95-97. doms, one is of the will, and the other is of the 727. But although all things of man, as to the understanding; the will reigns by the affections body, correspond to all things of heaven, still mari of good, and the understanding by the affections is not an image of heaven as to external form, but as of truth: these kingdoms also correspond to the to the internal form; for the interiors of man receive kingdoms of the heart and lungs in the body. In heaven, and his exteriors receive the world. Ad like manner in the heavens: the celestial kingdom far therefore as his interiors receive heaven, so far is the voluntary of heaven, and there the good of man as to them is a heaven in the least form,