it with them. This plane is their memory and its corporeal natural affection: this remains fixed, and is then quiescent; but still it serves their thought after death for an ultimate plane, for the thought flows into it. Hence it is, that such as that plane is, and such as is the correspondence of the rational with the things which are there, such is the man after death. But infants who die infants, and are educated in heaven, have not such a plane, but a spiritual natural plane, since they derive nothing from the material world and the earthly body; wherefore they cannot be in so gross affections and thence thoughts, for they derive all things from heaven. Moreover infants do not know that they were born in the world, wherefore they believe that they were born in heaven; whence they do not know of any other nativity than spiritual nativity, which is effected by the knowledges of good and truth, and by intelligence and wisdom, from which man is man; and because these are from the Lord, they believe, and love to believe, that they are of the Lord Himself. But still the state of men who grow up on earth, may become equally as perfect as the state of infants who grow up in heaven, if they remove corporeal and earthly loves, which are the loves of self and the world, and in their place receive spiritual loves.-H. H. 329-345.

The Wise and Simple in Heaven. 1014. All are received into heaven, who have loved truth and good for the sake of truth and good those therefore who have loved much, are they who are called wise, but those who have loved little, are they who are called simple.

world are presented to the sight,) and thus that they could not endure any heavenly light; thus neither could they admit any influx from heaven. That blackness, in which their interiors appeared, was greater and more extended with those who had confirmed themselves against the Divine by the scientifics of their erudition. Such in the other life receive with delight all that is false, which they imbibe as a sponge does water; and they repel all truth, as an elastic bony substance repels what falls upon it. It is said also, that the interiors of those who have confirmed themselves against the Divine, and in favor of nature, are ossified; their head also appears callous, as if it were of ebony, which reaches even to the nose - an indication that they have no longer any perception. They who are of this description are immersed in quagmires, which appear like bogs, where they are kept in agitation by the fantasies into which their falses are turned. Their infernal fire is the lust of glory and of a name, from which lust they inveigh one against another, and from infernal ardor torment those there who do not worship them as deities, and this they do to each other by turns. Into such things all the learning of the world is changed, which has not received into itself light from heaven by the acknowledgment of the Divine.

1017. That they are such in the spiritual world, when they come thither after death, may be concluded from this alone, that all things which are in the natural memory, and immediately conjoined to the sensuals of the body, as are such scientifics as have been mentioned just above, are then quiescent, and only the rational things which are thence serve for thought and for discourse there. 1015. It is believed in the world, that those who 1018. But with respect to those who by knowlknow many things, whether it be from the doc-edges and sciences have procured to themselves trines of the church and the Word, or from sci-intelligence and wisdom, who are those who have ences, see truths more interiorly and acutely than applied all things to the use of life, and at the others, thus that they are more intelligent and same time have acknowledged the Divine, loved more wise; such persons believe so concerning the Word, and lived a spiritual moral life, the themselves: but what true intelligence and wisdom sciences have served them as the means of becomare, what spurious, and what false, shall be told in ing wise, and also of corroborating the things what now follows. True intelligence and wisdom which are of faith: their interiors which are of is to see and perceive what is true and good, and the mind, have been perceived, and also seen, as thence what is false and evil, and to distinguish transparent from light, of a bright, flamy or blue them well, and this from interior intuition and per-color, such as that of diamonds, rubies, and ception. As far as man learns, and applies to life, sapphires, which are pellucid; and this according so far he becomes intelligent and wise, for so far to confirmations in favor of a Divine, and in favor the interior sight, which is of his understanding, and the interior affection, which is of his will, are perfected. The simple of this class are those whose interiors are open, but not so cultivated by spiritual, moral, civil, and natural truths; they perceive truths when they hear them, but do not see them in themselves; but the wise of this class are those whose interiors are not only open, but also cultivated; these also see truths in themselves, and perceive them. From these things it is manifest, what true intelligence and wisdom are.-H. H. 350, 351.

of divine truths, from the sciences. Such is the appearance of true intelligence and wisdom, when it is exhibited to view in the spiritual world; this is derived from the light of heaven, which is divine truth proceeding from the Lord, from which is all intelligence and wisdom. The planes of that light, in which variegations as of colors exist, are the interiors of the mind; and the confirmations of divine truths by those things which are in nature, thus which are in the sciences, produce those variegations.-H. H. 354-356.

1019. On the right side from the lower earth 1016. It has been granted me to speak with sev- there arose as it were a volume, which was said to eral of the learned after their departure from the consist of many spirits from the lower sort of world; with some who were of most distinguished people who were unlearned, but not depraved ; reputation, and were celebrated by their writings they were rustics and other simple ones, and in in the literary world, and with some who were not discoursing with them they said, that they know so celebrated, but still had hidden wisdom in them- the Lord, to whose name they commend themselves. Those who in heart denied the Divine, selves; they knew little besides concerning faith howsoever they confessed Him with the mouth, and its mysteries; others afterwards arose, who were become so stupid, that they could scarcely knew something more. It was perceived that their comprehend any civil truth, still less any spiritual interiors were capable of being opened, for in antruth. It was perceived, and also seen, that the other life this may be perceived manifestly; they interiors of their minds were so closed, that they had conscience, which was communicated with me, appeared as black, (such things in the spiritual that I might know its quality, and I was told that

1025. The lot of the rich in heaven is such, that' they excel the rest in opulence; some of them dwell in palaces, within which all things glitter as from gold and silver; and they have an abundance 1020. I have seen spirits who, when they lived as of all things for the uses of life: yet they do not men in the world, had little acuteness, but still lived set their heart at all on those things, but on uses; the life of charity, elevated into the angelic so- these they view clearly and as in light, but the cieties, and then they were in like intelligence and gold and silver obscurely and as in shade respecwisdom with the angels there, yea, they knew no oth- tively; the reason is, because in the world they erwise than that that intelligence and wisdom were loved uses, and gold and silver only as means and inin them; for by the good in which they were, they struments. Uses themselves glitter thus in heaven, were in the faculty of receiving all influx from the the good of use as gold, and the truth of use as angelic societies in which they were; such a fac-silver. Such therefore as their uses in the world ulty is in good, and hence such fructification. were, such is their opulence, and such their delight A. C. 5527. and happiness.

also live equally in filthy pleasures. But it is otherwise with the poor who are content with their lot, who are careful and diligent in their work, and love labor better than idleness, and act sincerely and faithfully, and then at the same time live a Christian life.

alms, and ask for reception. But, by reason of their evil nature, they are expelled from all socie ties, and at length they become excrementitious, and emit a sphere of exhalation like what arises from stinking teeth.-A. C. 1631.

1031. There was a certain spirit who, in the life of the body, lived in luxury, and became rich by the bounty of others (er datis), so that he was reckoned amongst the more opulent, and had a sumptuous table prepared for him. This man was not born rich, but was made so. After the life of the body such wander about, and seek for food like beggars, and go in tattered garments: nor do they know otherwise than that they are in the life of the body. Thus their [opulent] state is changed into the contrary, which cannot be dore but with pain.-S. D. 777.

Eminence and Opulence of the Angels.

1029. From these things it may be manifest, that the rich come into heaven equally as the poor, and the one as easily as the other. That it is believed that the poor come easily into heaven, and the rich with difficulty, is because the Word has not been understood, where the rich and poor are named. By the rich there, in the spiritual sense, are meant those who abound in the knowledges of good and of truth, thus who are within the church, where the Word is; and by the poor, those who are wanting in those knowledges, and yet desire them, thus who are out of the church, where the Word is not. By the rich man, who was clothed in purple and fine linen, and was cast into hell, is meant the Jew- 1032. The eminence and opulence of the angels ish nation, which, because it had the Word, and of heaven shall be also described: there are in the thence abounded in the knowledges of good and societies of heaven superior and inferior governors, truth, is called rich; by garments of purple also all arranged by the Lord, and subordinate accordare signified the knowledges of good, and by gar- ing to their wisdom and intelligence: their chief, ments of fine linen the knowledges of truth: but who excels the rest in wisdom, dwells in the midst, by the poor man, who lay at his gate, and desired in a palace so magnificent that nothing in the unito be filled with the crumbs which fell from the versal world can be compared with it; the parts rich man's table, and was carried by the angels of its architecture are so stupendous, that I can into heaven, are meant the gentiles who had not from truth declare, that they cannot be described the knowledges of good and truth, and yet desired by natural language, as to a hundredth part, for them, Luke xvi. 19, 31. By the rich who were art itself is there in its art. Within the palace are called to a great supper, and excused themselves, chambers and bed chambers, in which all the furis also meant the Jewish nation, and by the poor niture and ornaments are resplendent with gold introduced in their place, are meant the gentiles and various precious stones, in such forms as which were out of the church, Luke xiv. 16-24. Who are meant by the rich man, of whom the Lord says, "It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God," Matt. xix. 24, shall also be told. By the rich man there are meant the rich in both senses, as well natural as spiritual: the rich in the natural sense are those who abound in riches, and set their heart upon them; but in the spiritual sense, those who abound in knowledges and sciences, (for these are spiritual riches,) and by them wish to introduce themselves, from their own intelligence, into the things which are of heaven and the church: and because this is contrary to divine order, it is said, that it is easier for a camel to pass through the eye of a needle; for in that sense, by a camel is signified the principle of knowledge and of science in general, and by the eye of a needle spiritual truth. — H. H. 360365.

cannot be effigied, either in painting or engraving, by any artificer in the world: and, what is wonderful, singular things, even to the most singular, are for use, every one who enters seeing for what use they are intended, and also perceiving it as from the transpiration of the uses through their images: but every wise person, who enters, does not keep his eye long fixed in the images, but with his mind attends to the uses, inasmuch as these delight his wisdom. Round about the palace are porticoes, paradisiacal gardens, and little palaces; and singular things are celestial pleasantnesses themselves in the forms of their own beauty. Added to these magnificent objects, there are attendant guards, each of them clad in shining garments, besides many other objects. The subordinate governors have similar magnificent and splendid abodes, according to the degrees of their wisdom, and they have wisdom according to the degrees of the love of uses. Such things not only appertain to them, but also to the inhabitants, all of whom love uses, and perform them by various

1030. They who have been rich during their life in the body, and have dwelt in magnificent palaces, and have made their heaven to consist there-employments. But there are few things which. in, depriving others of their property under various can be described, and those which cannot be depretences, without conscience and without char- scribed are innumerable; and because from their ity, when they come into the other life, they are at origin they are spiritual, they do not fall into the first, as was observed above, introduced into their ideas of the natural man, and consequently neither own most essential life which they had in the into the expressions of his language, only into world, and also for some time it is allowed them these, that wisdom builds for herself a habitation, to dwell in palaces, in like manner as in the world: and makes it conformable to herself, and that on for all, on their first entrance into the other life, this occasion, every thing which lies inmostly conare received as strangers and new guests, and cealed in any science or in any art, is there conflutheir interiors and ends of life not being as yet ent, and gives effect. These things are now writdiscovered, they are entertained with kindness by ten to the intent that it may be known, that all angels from the Lord, who do them good, and min- things in the heavens also have reference to emiister to their gratification. But presently the scene nence and opulence, but that eminence in heaven is changed: their palaces by degrees are dissi- is of wisdom, and that opulence is of science, and pated, and become small houses, successively more that such are the things to which man is led of and more mean, till at length they are annihilated; the Lord by His Divine Providence.-A. E. and then they wander about, like those who beg 1191.

Names in the Spiritual World. 1033. Every one in the spiritual world is named according to the quality of his love and wisdom; for as soon as any one comes into society or participation with others, he is forthwith named according to his quality there: the naming is done by spiritual speech, which is such that it can give a name to every thing; because there each letter in the alphabet signifies one thing, and the several letters joined into one word, which make a person's name, involve the entire state of the thing: this is among the wonderful things in the spiritual world. - D. P. 230.

Employments of the Angels.

1034. The employments in the heavens cannot be enumerated, nor described specifically, but only something may be said in general concerning them; for they are innumerable, and likewise various according to the offices of the societies. Every society performs a peculiar office, for, as the societies are distinct according to goods, so they are according to uses, since goods, with all in the heavens, are goods in act, which are uses. Every one there performs use, for the kingdom of the Lord is a kingdom of uses.

tions, so far as they receive them from freedom, by which also they rule the deeds or works of men, removing, as far as it is possible, evil intentions. Angels, when they are with men, as it were dwell in their affections, and are near a man, so far as he is in good from truths, but are more remote in proportion as his life is distant from good. But all these employments of angels are functions of the Lord, through the angels, for the angels perform them, not from themselves, but from the Lord. Hence it is, that by angels in the Word, in its internal sense are not understood angels, but something of the Lord; and hence it is that angels, in the Word, are called gods.

1038. These employments of the angels are their general employments, but every one has his particular charge; for every general use is composed of innumerable ones, which are called mediate, administering, subservient uses: all and each are coördinated and subordinated according to divine order, and taken together make and perfect the general use, which is the general good.

1039. In ecclesiastical affairs are those in heaven, who in the world loved the Word, and from desire sought for the truths there, not for the sake of honor or gain, but for the sake of use of life, both for themselves and others. These, according to the love and desire of use, are there in illustration and in the light of wisdom, into which also they come from the Word in the heavens, which is not natural as in the world, but spiritual. These perform the office of preachers, and there according to divine order those are in a superior place, who from illustration excel others in wisdom. In civil affairs are those, who in the world loved their country and its general good in preference to their own, and have done what is just and right from the love of what is just and right: as far as these from

1035. In the heavens, as in the earth, there are several administrations, for there are ecclesiastical affairs, civil affairs, and domestic affairs. Hence it is evident, that there are many employments and administrations within every heavenly society. 1036. All things in the heavens are instituted according to divine order, which is every where guarded by administrations executed by the angels; by the wiser, those things which are of the general good or use, by the less wise, those which are of particular use, and so forth: they are subordinated, just as in divine order uses are sub-the desire of love investigated the laws of what is ordinated. Hence also dignity is adjoined to every employment, according to the dignity of the use; but still an angel does not claim dignity to himself, but ascribes all to the use; and because use is the good which he performs, and all good is from the Lord, therefore he ascribes all to the Lord. Wherefore, he who thinks of honor for himself and thence for use, and not for use and thence for himself, cannot perform any office in heaven, because he looks backward from the Lord, regarding himself in the first place, and use in the second. H. H. 387-389.

1037. There are societies, whose employments are to take care of infants; there are other societies, whose employments are to instruct and educate them as they grow up: there are others, who in like manner instruct and educate boys and girls, who are of a good disposition from education in the world, and come thence into heaven: there are others, who teach the simple good from the Christian world, and lead them into the way to heaven: there are others, who in like manner teach and lead the various gentile nations: there are others, who defend novitiate spirits, which are those who have come recently from the world, from infestations by evil spirits: there are some also, who are present to those who are in the lower earth; and also some who are present to those who are in the hells, and restrain them from tormenting each other beyond the prescribed limits: there are also some who are present to those who are raised from the dead. In general, angels of every society are sent to men, that they may guard them, and withdraw them from evil affections, and thence thoughts, and inspire them with good affec

just, and have thence become intelligent, so far they are in the faculty of administering offices in heaven, which also they administer in that place or degree in which their intelligence is, and this also is then in an equal degree with the love of use for the general good. Moreover, in heaven there are so many offices and so many administrations, and so many employments also, that they cannot be enumerated on account of their abundance; in the world there are comparatively few. All, how many soever there be, are in the delight of their work and labor from the love of use, and no one from the love of self or of gain: nor has any one the love of gain on account of life, because all the necessaries of life are given to them gratuitously; they are housed gratuitously, they are clothed gratuitously, and they are fed gratuitously.

1040. Every one in heaven is in his work according to correspondence, and the correspondence is not with the work, but with the use of every work. He in heaven, who is in an employment or work corresponding to his use, is in a state of life altogether similar to that in which he was in the world, for what is spiritual and what is natural act as one by correspondences; yet with this difference, that he is in more interior delight, because in spiritual life, which is more interior life, and hence more receptive of heavenly blessedness. H. H. 391-394.

Eternal Rest.

1041. Eternal rest is not idleness, since from idleness is languor, torpor, stupor, and deep sleep of the mind, and thence of the whole body, and these are death and not life, and still less eternal