Heaven and its Wonders and Hell
by Emanuel Swedenborg
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{Footnote 1} The light of heaven illumines both the sight and the understanding of angels and spirits (n. 2776, 3138).

{Footnote 2} The light in heaven is in harmony with the intelligence and wisdom of the angels (n. 1524, 1529, 1530, 3339). Differences of light in the heavens are as many as there are angelic societies; and as there are in the heavens endless varieties of good and truth, so are there of wisdom and intelligence (n. 684, 690, 3241, 3744, 3745, 4414, 5598, 7236, 7833, 7836).

129. As the Lord in the heavens is Divine truth, and the Divine truth there is light, so in the Word He is called Light, likewise all truth is from Him, as in the following passages:

Jesus said, I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12).

As long as I am in the world I am the light of the world (John 9:5).

Jesus said, Yet a little while is the light with you. Walk while ye have the light, lest darkness overtake you. While ye have the light believe in the light, that ye may be sons of light. I have come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:35, 36, 46).

Light has come into the world, but men have loved the darkness rather than the light (John 3:19).

John says of the Lord:

This is the true light which lighteneth every man (John 1:9).

The people that sit in darkness have seen a great light, and to them that were sitting in the shadow of death light is sprung up (Matt. 4:16).

I will give thee for a covenant of the people, for a light of the Gentiles (Isa. 13:6).

I have established Thee for a light of the Gentiles that Thou mayest be My salvation unto the end of the earth (Isa. 19:6).

The nations of them that are saved shall walk in His light (Apoc. 21:24).

Send out Thy light and Thy truth; let them lead me (Psalm 43:3).

In these and other passages the Lord is called light from Divine truth, which is from Him; and the truth itself is likewise called light. As light in the heavens is from the Lord as a sun, so when He was transfigured before Peter, James, and John:

His face did shine as the sun, and His raiment was white as the light (Matt. 17:2).

And His garments became shining, exceeding white as snow, so as no fuller on earth can whiten them (Mark 9:3; Matt. 17:2).

The Lord's garments had this appearance because they represented Divine truth which is from Him in the heavens, "garments" also in the Word signifying truths,{1} consequently it is said in David:

O Jehovah, Thou coverest Thyself with light as with a garment (Psalm 104:2).

{Footnote 1} In the Word "garments" signify truths, because truths clothe good (n. 1073, 2576, 5248, 5319, 5954, 9216, 9952, 10536). The Lord's garments when He was transfigured signified Divine truth going forth from His Divine love (n. 9212, 9216).

130. That light in the heavens is spiritual and that this light is Divine truth may be inferred also from the fact that men as well as angels have spiritual light, and have enlightenment from that light so far as they are in intelligence and wisdom from Divine truth. Man's spiritual light is the light of his understanding, and the objects of that light are truths, which he arranges analytically into groups, forms into reason, and from them draws conclusions in series.{1} The natural man does not know that the light from which the understanding sees such things is a real light, for he neither sees it with his eyes nor perceives it by thought. And yet there are many who recognize this light, and distinguish it from the natural light in which those are who think naturally and not spiritually. Those think naturally who take account of the world only, and attribute all things to nature; while those think spiritually who take account of heaven and attribute all things to the Divine. It has often been granted me to perceive and also to see that there is a true light that enlightens the mind, wholly distinct from the light that is called natural light [lumen]. I have been raised up interiorly into that light by degrees; and as I was raised up my understanding became so enlightened as to enable me to perceive what I did not perceive before, and finally such things as I could not even comprehend by thought from natural light. Sometimes I felt indignant that I could not comprehend these things when they were so clearly and plainly perceived in the light of heaven.{2} Because there is a light that belongs to the understanding, the same things are said of it as of the eye, as that it sees and is in light when it perceives, and is in obscurity and shade when it does not perceive, and so on.

{Footnote 1} Man is rational because his understanding is illumined by the light of heaven (n. 1524, 3138, 3167, 4408, 6608, 8707, 9128, 9399, 10569). The understanding is enlightened because it is a recipient of truth (n. 6222, 6608, 10659). The understanding is enlightened to the extent that man receives truth in good from the lord (n. 3619). The understanding is such as are the truths from good by which it is formed (n. 10064). The understanding has light from heaven, as the sight has light from the world (n. 1524, 5114, 6608, 9128). The light of heaven from the Lord is always present with man, but it flows in only in the degree that man is in truth from good (n. 4060, 4214).

{Footnote 2} When man is raised up from the sensual he comes into a milder light, and at length into heavenly light (n. 6313, 6315, 9407). When man is raised up into intelligence there is an actual elevation into the light of heaven (n. 3190). How great a light was perceived when I was withdrawn from worldly ideas (n. 1526, 6608).

131. As the light of heaven is Divine truth, that light is also Divine wisdom and intelligence; therefore to be raised up into the light of heaven means the same as to be raised up into intelligence and wisdom and enlightened. For this reason the angels have light in just the same degree as they have intelligence and wisdom. Because the light of heaven is Divine wisdom, in that light the character of everyone is recognized. The interiors of everyone lie open to view in his face just as they are, with not the least thing hidden. And interior angels love to have all things that pertain to them lying open, since they will nothing but good. It is otherwise with those beneath heaven, who do not will what is good, and for that reason fear greatly to be seen in the light of heaven. And wonderful to tell, while those in hell appear to one another as men, in the light of heaven they appear as monsters, with a horrid face and body, the exact form of their own evil.{1} In respect to his spirit man appears, when seen by angels, in a like way; if good as a man, beautiful in accord with his good; if evil as a monster, ugly in accord with his evil. From this it is clear that in the light of heaven all things are made manifest, and for the reason that the light of heaven is Divine truth.

{Footnote 1} Those in the hells, in their own light, which is like the light from burning coals, appear to themselves as men but in the light of heaven they appear as monsters (n. 4531, 4533, 4674, 5057, 5058, 6605, 6626).

132. As Divine truth is light in the heavens, so all truths wherever they are, whether within an angel or outside of him, or whether within the heavens or outside of them, emit light. Nevertheless, truths outside of the heavens do not shine as truths within the heavens do. Truths outside of the heavens shine coldly, like something snowy, without heat, because they do not draw their essence from good, as truths within the heavens do; therefore that cold light vanishes as soon as the light of heaven falls on it, and if there is evil underneath it it is turned into darkness. This I have occasionally seen, with many other noteworthy things about the shining of truth, which must be omitted here.

133. Something shall now be said about the heat of heaven. That heat in its essence is love. It goes forth from the Lord as a sun, which is Divine love in the Lord and from the Lord, as has been shown in the preceding chapter. It is evident, therefore, that the heat of heaven, like the light of heaven, is spiritual, because from the same source.{1} There are two things that go forth from the Lord as a sun, Divine truth and Divine good; Divine truth is manifested in the heavens as light, and Divine good as heat; and yet Divine truth and Divine good are so united that they are not two, but one. Nevertheless, with angels they are separate, for there are angels that receive more of Divine good than of Divine truth, and there are those that receive more of Divine truth than of Divine good. Those who receive more of Divine good are in the Lord's celestial kingdom, and those who receive more of Divine truth are in His spiritual kingdom. Those that receive both in a like degree are the most perfect angels.

{Footnote 1} There are two sources of heat and also two sources of light, the sun of the world and the sun of heaven (n. 3338, 5215, 7324). Heat from the Lord as a sun is affection of love (n. 3636, 3643). Therefore spiritual heat in its essence is love (n. 2146, 3338, 3339, 6314).

134. The heat of heaven, like the light of heaven, is everywhere different. It is different in the celestial kingdom from what it is in the spiritual kingdom, and it is different in each society therein. It differs both in degree and in quality. It is more intense and more pure in the Lord's celestial kingdom, because the angels there receive more of Divine good; and it is less intense and pure in His spiritual kingdom, because the angels there receive more of Divine truth. Also in each society the heat differs in accordance with reception. There is heat in the hells, but it is unclean heat.{1} The heat in heaven is what is meant by holy and heavenly fire, and the heat of hell by profane and infernal fire. Both mean love—heavenly fire meaning love to the Lord and love to the neighbor and every affection of those loves, and infernal fire meaning love of self and love of the world and every lust of those loves. That love is heat from a spiritual source is shown from one's growing warm with love; for in accordance with the strength and nature of his love a man is inflamed and grows warm; and the heat of his love is made manifest when it is opposed. From this also it is customary to speak of being inflamed, growing hot, burning, boiling, being on fire, both in regard to the affections of the love of good and the lusts of the love of evil.

{Footnote 1} There is heat in the hells, but it is unclean (n. 1773, 2757, 3340). The odor from it is like the odor from dung and excrement in the world and in the worst hells like the odor of dead bodies (n. 814, 815, 817, 819, 820, 943, 944, 5394).

135. Love going forth from the Lord as a sun is felt in heaven as heat, because the interiors of the angels are in a state of love from the Divine good that is from the Lord; and in consequence their exteriors which grow warm therefrom are in a state of heat. For this reason heat and love so correspond to each other in heaven that everyone there is in heat such as his love is, according to what has been said just above. This world's heat does not enter heaven at all, because it is too gross, and is natural, and not spiritual; but with men it is otherwise, because they are in both the spiritual world and the natural world. As to their spirits they grow warm in exact accordance with their loves; but as to the body they grow warm both from the heat of their spirit and from the heat of the world. The former flows into the latter, because they correspond. The nature of the correspondence of the two kinds of heat can be seen from animal life, in that the love of animals-the chief of which is the love of propagating offspring of their kind-bursts forth and becomes active in accordance with the presence and influence of heat from the sun of the world, which is the heat of the spring and the summer seasons. Those who believe that the world's heat flows in and excites these loves are greatly mistaken, for there can be no influx from the natural into the spiritual, but only from the spiritual into the natural. This influx is of Divine order, but the other would be contrary to Divine order.{1}

{Footnote 1} There is spiritual influx, but not physical, that is, there is influx from the spiritual world into the natural, but not from the natural world into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110, 9111).

136. Angels, like men, have understanding and will. The light of heaven constitutes the life of their understanding, because that light is Divine truth and Divine wisdom therefrom; and the heat of heaven constitutes the life of their will, because that heat is Divine good and Divine love therefrom. The veriest life of the angels is from heat, and from light only so far as heat is in it. That life is from heat is shown by the fact that when heat is taken away life perishes. The same is true of faith without love or of truth without good; since the truth that is called truth of faith is light, and the good that is called good of love is heat. {1} This is more clearly shown by the heat and light of the world, to which the heat and light of heaven correspond. By the world's heat when conjoined with light, as in spring and summer, all things on the earth are quickened and grow, but by light separate from heat nothing is quickened or grows, but everything lies torpid and dies. They are not conjoined in winter, when heat is absent though light remains. From this correspondence heaven is called paradise, since truth is there joined with good, or faith with love, as light is with heat in springtime on the earth. All this makes more clear the truth set forth in its own chapter (n. 13-19), that the Divine of the Lord in Heaven is love to Him and charity towards the neighbor.

{Footnote 1} Truths apart from good are not in themselves truths because they have no life; for truths have all their life from good (n. 9603). Thus truths apart from good are like a body without a soul (n. 3180, 9154). Truths apart from good are not accepted by the Lord (n. 4368). What truth apart from good, that is, what faith apart from love is, and what truth from good or faith from love is (n. 1949-1951, 1964, 5830, 5951). It amounts to the same thing whether you say truth or faith, or whether you say good or love, since truth is of faith and good is of love (n. 2839, 4352, 4353, 4997, 7178, 7623, 7624, 10367).

137. It is said in John:

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him, and without Him was not any thing made that hath been made. In Him was life, and the life was the light of men. He was in the world, and the world was made through Him. And the Word became flesh and dwelt among us, and we beheld His glory (1:1-14).

Evidently the Lord is here meant by "the Word," for it is said that "the Word became flesh." But what is specifically meant by "the Word" is not known and shall therefore be explained. Here "the Word" means the Divine truth which is in the Lord and from the Lord;{1} and this is why it is also called "the Light," which is the Divine truth, as has been already shown in this chapter. That it was by means of Divine truth that all things were created and made shall now be explained. [2] In heaven Divine truth has all power, and apart from it there is no power whatever.{2} From the Divine truth angels are called powers, and are powers to the extent that they are recipients or receptacles of it. By means of it they prevail over the hells and over all that oppose them. A thousand enemies there cannot stand against a single ray of the light of heaven, which is Divine truth. As angels are angels by their reception of Divine truth it follows that the entire heaven is from no other source, since heaven consists of angels. [3] That there is such power in Divine truth those cannot believe that have no other idea of truth than that it is thought or speech, which has in it no power except as others do it from obedience. But Divine truth has power in itself, and such power that by means of it heaven was created and the world with all things therein. That there is such power in Divine truth may be shown by two comparisons-by the power of truth and good in man, and by the power of light and heat from the sun in the world. By the power of good and truth in man, in that everything that a man does he does from his understanding and will-from his will by means of good and from his understanding by means of truth; for all things in the will have relation to good and all things in the understanding have relation to truth.{3} Therefore it is from good and truth that man moves his whole body, and a thousand things therein rush with one accord to do their will and pleasure. This makes clear that the whole body is formed for subservience to good and truth, consequently is formed by good and truth. [4] By the power of heat and light from the sun in the world, in that all things that grow in the world, as trees, cereals, flowers, grasses, fruits, and seeds, come into existence wholly by means of the heat and light of the sun; which shows what power of producing there is in them. What, then, must be the power in Divine light, which is Divine truth, and in Divine heat, which is Divine good? Because heaven has its existence from these, so does the world have its existence therefrom, since the world has its existence by means of heaven, as has been already shown. From all this the meaning of these words can be seen that "all things were made through the Word, and without the Word was not anything made that has been made;" also that "the world was made through Him," that is, through Divine truth from the Lord.{4} For the same reason, in the Book of Creation, light is first spoken of, and then the things that are from light (Gen. 1:3, 4). For this reason also all things in the universe, both in heaven and in the world, have relation to good and truth and to their conjunction, in order to be anything.

{Footnote 1} In the Sacred Scripture word signifies various things, namely, speech, thought of the mind, any thing that really exists, also something, and in the highest sense Divine truth, and the Lord (n. 9987). "Word" signifies Divine truth (n. 2803, 2894, 4692, 5075, 5272, 9383, 9987). "Word" signifies the Lord (n. 2533, 2859).

{Footnote 2} Divine truth going forth from the Lord has all power (n. 6948, 8200). Truth from good has all power in heaven (n. 3091, 3563, 6344, 6423, 8304, 9643, 10019, 10182). Angels are called powers, and are powers by the reception of Divine truth from the Lord (n. 9639). Angels are recipients of Divine truth from the Lord and therefore in the Word are sometimes called gods (n. 4295, 4402, 7873, 8192, 8301).

{Footnote 3} The understanding is a recipient of truth, and the will a recipient of good (n. 3623, 6125, 7503, 9300, 9930). Therefore all things in the understanding have relation to truths, whether they are really truths or are believed by man to be truths, and all things in the will in like manner have relation to goods (n. 803, 10122).

{Footnote 4} Divine truth going forth from the Lord is the only real thing (n. 6880, 7004, 8200). By means of Divine truth all things were created and made (n. 2803, 2884, 5272, 7678).

139.{1} It must be understood that the Divine good and the Divine truth that are from the Lord as a sun in the heavens are not in the Lord, but are from the Lord. In the Lord there is only Divine love, which is the Being [Esse] from which the Divine good and the Divine truth spring. Outgo [existere] from being [esse] is meant by going forth [procedere]. This, too, can be made clear by comparison with the world's sun. The heat and light that are in the world are not in the sun, but are from the sun. In the sun there is fire only, and it is from this that heat and light spring and go forth.

{Footnote 1} [There is no n. 138 in the original. — Editor.]

140. Since the Lord as a sun is Divine love, and Divine love is Divine good itself, the Divine that goes forth from the Lord, which is His Divine in heaven, is called, for the sake of distinction, Divine truth, although it is in fact Divine good united to Divine truth. This Divine truth is what is called the Holy that goes forth from Him.


Both in heaven and in the world there are four quarters, east, south, west, and north, determined in each world by its own sun; in heaven by the sun of heaven, which is the Lord, in the world by the sun of the world. And yet there are great differences between them. In the first place, in the world that is called the south where the sun is in its greatest altitude above the earth, north where it is in its opposite position beneath the earth, east where it rises at an equinox, and west where it then sets. Thus in the world it is from the south that all the quarters are determined. But in heaven that is called the east where the Lord is seen as a sun, opposite to this is the west, at the right is the south in heaven, and at the left the north; and this in whatever direction the face and the body are turned. Thus in heaven it is from the east that all the quarters are determined. That is called the east [oriens] where the Lord is seen as a sun, because all origin [origo] of life is from Him as a sun; moreover, so far as angels receive heat and light or love and intelligence from the Lord He is said to arise [exoriri] upon them. For the same reason the Lord is called the East [Oriens] in the Word.{1}

{Footnote 1} In the highest sense the Lord is the east [oriens], because He is the sun of heaven, which is always rising and never setting (n. 101, 5097, 9668).

142. Another difference is that to the angels the east is always before the face, the west behind, the south to the right, and the north to the left. But since this cannot be easily comprehended in the world, for the reason that men turn the face to every quarter, it shall be explained. The entire heaven turns itself to the Lord as to its common center; to that center do all the angels turn themselves. Also on the earth, as is well known, there is a directing of all things towards a common center; but there is this difference between this directing in the world and that in heaven, that in heaven the front parts are turned to the common center, but in the world the lower parts of the body. In the world this directing is called centripetal force, also gravitation. The interiors of angels are actually turned forwards; and since interiors manifest themselves in the face it is the face that determines the quarters.{1}

{Footnote 1} In heaven all turn themselves to the Lord (n. 9828, 10130, 10189, 10420). Nevertheless, it is not the angels that turn themselves to the Lord, but the Lord turns the angels to Himself (n. 10189). It is not that the angels are present with the Lord, but the Lord is present with the angels (n. 9415).

143. It is still more difficult to comprehend in the world that in every turning of their face and body the angels have the east before the face, since man according as he turns, has every quarter before his face. This shall also be explained. Although angels, like men, turn and direct their faces and bodies in every direction, they nevertheless have the east always before their eyes. But the turnings of angels are unlike the turnings of men, because they are from a different origin. They appear alike, but they are not. The origin of these turnings is their ruling love, and from this all directions with angels and spirits are determined, for, as just said, their interiors are actually turned towards their common center, which in heaven is the Lord as a sun; consequently their ruling love is always before their face, because their love is always before their interiors, and the face has existence from the interiors, for it is their outward form; and in the heavens this love is the Lord as a sun because it is from Him that they have their love.{1} And as the Lord Himself is in angels in His love, it is the Lord who causes them to look to Him whithersoever they turn. This cannot be explained any farther now; but it will be made clearer to the understanding in subsequent chapters, especially where representations and appearances, and time and space in heaven, are treated of. That the angels have the Lord constantly before their faces it has been granted me to know and also to perceive from much experience; for whenever I have been in company with angels I have noticed the Lord's presence before my face, not actually seen, and yet perceptible in a light; and angels have often testified that this is so. As the Lord is constantly before the faces of the angels, so it is said in the world of those who believe in the Lord and love Him that they have God before their eyes and their face, and that they look to God, and see God. These expressions have their origin in the spiritual world, from which are many things in human speech, although their source is unknown to men.

{Footnote 1} In the spiritual world all constantly turn themselves to their loves; and the quarters there have their beginning in the face and are determined by it (n. 10130, 10189, 10420, 10702). The face is formed to a correspondence with the interiors (n. 4791-4805, 5695). Therefore the interiors shine forth from the face (n. 3527, 4066, 4796). With angels the face makes one with the interiors (n. 4796, 4797, 4799, 5695, 8250). The influx of the interiors into the face and its muscles (n. 3631, 4800).

144. This turning to the Lord is among the wonderful things in heaven. There may be many together in one place, some turning the face and body one way and some another, and yet all see the Lord before them, and have everyone has the south at his right, the north at his left, and the west behind him. Another wonderful thing is that, although the angels look only to the east they have also a look towards the other three quarters; but the look to these is from their interior sight, which pertains to their thought. And it is yet another wonderful thing that in heaven no one is ever permitted to stand behind another and look at the back of his head, for this would disturb the influx of good and truth from the Lord.

145. The Lord is seen by the angels, and the angels are seen by the Lord in another way. Angels see the Lord through their eyes; but the Lord sees the angels in the forehead, and this for the reason that the forehead corresponds to love, and it is through love that the Lord flows into their will, while it is through the understanding, to which the eyes correspond, that He causes Himself to be seen.{1}

{Footnote 1} The forehead corresponds to heavenly love; therefore in the Word the "forehead" signifies that love (n. 9936). The eye corresponds to the understanding, because the understanding is internal sight (n. 2701, 4410, 4526, 9051, 10569). For this reason "to lift up the eyes" and "to see" signifies to understand, perceive, and observe (n. 2789, 2829, 3198, 3202, 4083, 4086, 4339, 5684).

146. The quarters in the heavens that give form to the Lord's celestial kingdom differ from the quarters in the heavens that give form to His spiritual kingdom, for the reason that He is seen by the angels in His celestial kingdom as a sun, but by the angels in His spiritual kingdom as a moon; and where the Lord is seen is the east. The distance there between the position of the sun and that of the moon is thirty degrees, and there is a like difference in the position of the quarters. That heaven is divided into two kingdoms, called the celestial kingdom and the spiritual kingdom, may be seen in its own chapter (n. 20-28); and that the Lord is seen in the celestial kingdom as a sun, and in the spiritual kingdom as a moon (n. 118). But it does not follow that the quarters of heaven become confused on this account, for neither can the spiritual angels ascend among the celestial angels, nor the celestial descend among the spiritual, as may be seen above (n. 35).

147. This makes clear the nature of the Lord's presence in the heavens, that He is every where and with everyone in the good and truth that go forth from Him; consequently He is with angels in what is His own, as has been said above (n. 12). The perception of the Lord's presence is in their interiors; and it is from these that their eyes see, and it is by this continuity that they see the Lord outside of themselves. This shows what is meant by the Lord's being in them and they in Him, according to His own words:

Abide in Me and I in you (John 15:4).

He that eateth My flesh and drinketh My blood abideth in Me and I in him (John 6:56).

"The Lord's flesh" signifies Divine good and "His blood" Divine truth.{1}

{Footnote 1} In the Word "the Lord's flesh" signifies His Divine Human, and the Divine good of His love (n. 3813, 7850, 9127, 10283). And "the Lord's blood" signifies Divine truth and the holy of faith (n. 4735, 4978, 6978, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10152, 10210).

148. All in the heavens have their own places of abode in accordance with the quarters. Those who are in the good of love dwell towards the east and west, those who are in clear perception of it towards the east, and those who are in obscure perception of it towards the west. Those who are in wisdom from the good of love dwell towards the south and north-those who are in the clear light of wisdom towards the south, and those who are in obscure light of it towards the north. The angels of the Lord's spiritual kingdom and those of His celestial kingdom dwell in a like order, but differently as their good of love and light of truth from good differ; for in the celestial kingdom the love is love to the Lord, and the light of truth therefrom is wisdom; while in the spiritual kingdom there is love towards the neighbor, which is called charity, and the light of truth therefrom is intelligence, which is also called faith (see above, n. 23). The quarters differ also in the two kingdoms by thirty degrees, as has been said just above (n. 146).

149. In like order the angels in each society in heaven dwell in relation to one another-towards the east there those who are in greater degree of love and charity, towards the west those who are in less degree; towards the south those who are in greater light of wisdom and intelligence, and towards the north those who are in less. This arrangement prevails because each society represents heaven, and is a heaven in a smaller form (see above, n. 51-58). The same arrangement prevails in their assemblies. They are brought into this order by virtue of the form of heaven, from which everyone knows his own place. The Lord also provides that there be in each society those of every kind, for the reason that in form heaven is every where like itself; and yet the arrangement of the whole heaven differs from the arrangement of a society as what is general from its parts, since the societies towards the east surpass those towards the west, and those towards the south surpass those towards the north.

150. Because of this the quarters in the heavens signify such things as pertain to those that dwell in them,—the east signifying love and its good clearly perceived, the west the same obscurely perceived, the south wisdom and intelligence in clear light, and the north the same in obscure light. And because of this signification of the quarters in heaven they have a like signification in the internal or spiritual sense of the Word,{1} since the internal or spiritual sense of the Word is in entire accord with what is in heaven.

{Footnote 1} In the Word the "east" signifies love clearly perceived (n. 1250, 3708); the "west" love obscurely perceived (n. 3708, 9653); the "south" a state of light, that is, of wisdom and intelligence (n. 1458, 3708, 5672); and the "north" that state in obscurity (n. 3708).

151. The reverse is true of those in the hells. Those who are there do not look to the Lord as a sun nor as a moon; but they look backward away from the Lord to that dense darkness that is in the place of the sun of the world, and to the darkness that is in the place of the earth's moon. Those that are called genii look to that dense darkness that is in the place of the world's sun, and those called spirits look to the darkness that is in the place of the earth's moon.{1} It has been shown above (n. 122) that the world's sun and the earth's moon are not seen in the spiritual world, but in place of that sun a dense darkness over against the sun of heaven, and in place of that moon a darkness over against the moon of heaven. For this reason the quarters with those in the hells are opposite to the quarters of heaven. The east to them is where that dense darkness and darkness are, the west is where the sun of heaven is, the south is to their right, and the north to their left, and this also in every turning of their bodies. Nor can they face otherwise, because the whole bent and consequent determination of their interiors tends and strives that way. It has been shown above (n. 143) that the bent and consequent actual determination of the interiors of all in the other life are in harmony with their love. The love of those in the hells is the love of self and the world, and these loves are what are signified by the world's sun and the earth's moon (see n. 122); and these loves are opposite to love to the Lord and love towards the neighbor;{2} and this is the cause of their turning themselves backwards away from the Lord to this dense darkness. Moreover, those in the hells dwell likewise in accordance with their quarters, those who are in evil from love of self dwelling from their east to their west, and those who are in the falsities of evil from their south to their north. But more will be said about this below, where the hells are treated of.

{Footnote 1} Who and what those are who are called genii, and who and what those are who are called spirits (n. 947, 5035, 5977, 8593, 8622, 8625).

{Footnote 2} Those that are in the loves of self and of the world turn themselves backwards from the Lord (n. 10130, 10189, 10420, 10702). Love to the Lord and charity towards the neighbor make heaven, while love of self and love of the world make hell, because the two are opposite (n. 2041, 3610, 4225, 4776 6210, 7366, 7369, 7490, 8232, 8678, 10455, 10741-10745).

152. When an evil spirit comes among good spirits the quarters are usually so confused that the good scarcely know where their east is. This I have sometimes seen take place, and have also heard about it from spirits who complained of it.

153. Evil spirits are sometimes seen turned towards the quarters of heaven; and they then have intelligence and perception of truth, but no affection for good; but as soon as they turn back to their own quarters they have no intelligence or perception of truth; and then they declare that the truths they heard and perceived are falsities and not truths, and they wish falsities to be truths. In respect to this turning I have been told that with the evil the intellectual part of the mind can be so turned, but not the voluntary part; and that this is provided by the Lord to the end that everyone may have the ability to see and acknowledge truths, but that no one can receive truths unless he is in good, since it is good, and never evil, that receives them; also that man has a like ability to the end that he may be made better by means of truths. Nevertheless, he is made better only so far as he is in good; consequently a man can in like manner be turned to the Lord; but if his life is evil he immediately turns himself back and confirms in himself the falsities of his evil, which are contrary to the truths he had understood and seen; and this takes place when he thinks in himself from his interior states.


By changes of state of angels their changes in respect to love and faith, and wisdom and intelligence therefrom, are meant, thus their changes in respect to states of life. States are predicated of life and of what belongs to life; and as angelic life is a life of love and faith, and of wisdom and intelligence therefrom, states are predicated of these and are called states of love and faith, and states of wisdom and intelligence. How with angels these states are changed shall now be told.

155. Angels are not constantly in the same state in respect to love, and in consequence in the same state in respect to wisdom; for all their wisdom is from their love and in accordance with their love. Sometimes they are in a state of intense love, sometimes in a state of love not so intense. The state decreases by degrees from its greatest degree to its least. When in their greatest degree of love they are in the light and warmth of their life, or in a clear and delightful state; but in their least degree they are in shade and cold, or in an obscure and undelightful state. From this last state they return again to the first, and so on, these alternations following one after another with variety. There is a sequence of these states like the varied states of light and shade, or of heat and cold, or like morning, noon, evening, and night, day after day in the world, with unceasing variety throughout the year. There is also a correspondence, morning corresponding to the state of their love in its clearness, noon to the state of their wisdom in its clearness, evening to the state of their wisdom in its obscurity, and night to a state of no love or wisdom. But it must be understood that there is no correspondence of night with the states of life of those in heaven, although there is what corresponds to the dawn that precedes morning; what corresponds to night is with those in hell.{1} From this correspondence "day" and "year" signify in the Word states of life in general; "heat" and "light" signify love and wisdom; "morning" the first and highest degree of love "noon" wisdom in its light; "evening" wisdom in its shade; "dawn" the obscurity that precedes the morning; and "night" the absence of love and wisdom.{2}

{Footnote 1} In heaven there is a state corresponding to the dawn that precedes morning, but no state corresponding to night (n. 6110). The "dawn" signifies a middle state between the last and the first (n. 10134).

{Footnote 2} Alternations of state in respect to enlightenment and perception occur in heaven, like the times of day in the world (n. 5672, 5962, 6110, 8426, 9213, 10605). In the Word "day" and "year" signify all states in general (n. 23, 487, 488, 493, 893, 2788, 3462, 4850, 10656). "Morning" signifies the beginning of a new state, and a state of love (n. 7218, 8426, 8427, 10114, 10134). "Evening" signifies a state of declining light and love (n. 10134, 10135). "Night" signifies a state of no love or faith (n. 221, 709, 2353, 6000, 6110, 7870, 7947).

156. Together with the state of the angels' interiors which pertain to their love and wisdom, the states of various things that are outside of them and that they see with their eyes are changed; for the things outside of them take on an appearance that is in accord with the things within them. But what things these are, and what kind of things they are, shall be told presently in the chapter on Representatives and Appearances in Heaven.

157. Every angel undergoes and passes through such changes of state, and also every society in general, and yet each one differently, for the reason that they differ in love and wisdom, those in the middle being in a more perfect state than those round about even to the circumference (see above, n. 43, 128). But it would be tedious to specify the differences, since the changes each one undergoes are in accord with the quality of his love and faith. From this it happens that while one may be in clearness and delight another may be in obscurity and lack of delight, and this at the same time within the same society. So, too, the state differs in different societies; it is different in the societies of the celestial kingdom from what it is in those of the spiritual kingdom. These differences in the changes of state are in general like the variations of the states of days in different climates on the earth, for with some it is morning when with others it is evening, and with some it is hot when with others it is cold.

158. I have been taught from heaven why there are such changes of state there. The angels said that there are many reasons-first, the delight of life and of heaven, which they have from love and wisdom from the Lord, would gradually lose its value if they were in it continually, as happens with those that are in allurements and pleasures without variety. A second reason is that angels, as well as men, have what is their own [proprium], which is loving self; and all that are in heaven are withheld from what is their own, and so far as they are withheld from it by the Lord are in love and wisdom; but so far as they are not withheld they are in the love of self; and because everyone loves what is his own and is drawn by it{1} they have changes of state or successive alternations. A third reason is that they are in this way perfected, for they thus become accustomed to being held in love to the Lord and withheld from love of self; also that by alternations between delight and lack of delight the perception and sense of good becomes more exquisite.{2} The angels added that their changes of state are not caused by the Lord, since the Lord as a sun is unceasingly flowing in with heat and light, that is, with love and wisdom; but the cause is in themselves, in that they love what is their own, and this continually leads them away. This was illustrated by comparison with the sun of the world, that the cause of the changes of state of heat and cold and of light and shade, year by year and day by day, is not in that sun, since it stands unchanged, but the cause is in the earth.

{Footnote 1} Man's own [proprium] is loving self (n. 694, 731, 4317, 5660). The Lord cannot be present unless what is man's own is set aside (n. 1023, 1044). It is actually set aside when one is held in good by the Lord (n. 9334-9336, 9447, 9452-9454, 9938).

{Footnote 2} The angels are being perfected to eternity (n. 4803, 6648). In the heavens one state is never just like another, and from this there is an unceasing process of perfection (n. 10200).

159. I have been shown how the Lord as a sun appears to the angels of the celestial kingdom in their first state, in their second state, and in their third state. I saw the Lord as a sun, at first glowing and brilliant with a splendor that cannot be described; and I was told that such is the appearance of the Lord as a sun to the angels in their first state. Afterwards there appeared a great obscure belt about the sun, and by this its first glow and brilliancy, which gave it such splendor, began to be dulled, and I was told that such is the appearance of the sun to them in their second state. Then the belt seemed by degrees to grow darker, and the sun to appear less glowing, and this by degrees until at length it took on a shining whiteness; and I was told that such is the appearance of the sun to them in their third state. After this, that shining whiteness was seen to move to the left towards the moon of heaven, and to add itself to her light; and in consequence the moon shone forth with unwonted splendor; and I was told that such is the fourth state of those in the celestial kingdom and the first state of those in the spiritual kingdom, and that in both kingdoms changes of state have such alternations; yet not in the whole kingdom at once, but in one society after another. Furthermore, I was told that these alternations are not fixed, but come upon them sooner or later without their knowledge. And it was added that the sun in itself is not thus changed or moved; but it takes on this appearance in accord with their successive progressions of state, since the Lord appears to everyone in accord with what his state is, thus glowing when one is in intense love and less glowing and finally shining white as his love subsides; and the quality of each one's state was represented by the obscure belt that induced upon the sun these apparent variations in its glow and light.

160. When angels are in the last of these states, which is when they are in what is their own, they begin to be sad. I have talked with them when they were in that state and have seen their sadness; but they said that they hoped to return soon to their former state, and thus into heaven again, as it were; for to them it is heaven to be withheld from what is their own.

161. There are also changes of state in the hells, but these will be described later when hell is treated of.


Although there is a succession and a progression of all things in heaven, as in the world, yet angels have no notion or idea of time and space; and this so completely that they do not even know at all what time and space are. Time in heaven will here be considered, and space in its own chapter.

163. Angels do not know what time is, although with them there is a successive progression of all things, as there is in the world, and this so completely that there is no difference whatever; and the reason is that in heaven instead of years and days there are changes of state; and where there are years and days there are times, but where there are changes of state there are states.

164. In the world there are times because the sun of the world seemingly advances in succession from one degree to another, producing times that are called seasons of the year; and besides, it revolves about the earth, producing times that are called times of day; both of these by fixed alternations. With the sun of heaven it is different. This does not mark years and days by successive progressions and revolutions, but in its appearance it marks changes of state; and this, as has been shown in the preceding chapter, is not done by fixed alternations. Consequently no idea of time is possible to angels; but in its place they have an idea of state (see above n. 154).

165. As angels have no idea derived from time, such as men in the world have, so neither do they have any idea about time and what pertains to it. They do not even know what is meant by the terms of time, such as year, month, week, day, hour, to-day, to-morrow, yesterday. When angels hear these terms used by man (for angels are always associated with man by the Lord) in place of them they perceive state and what pertains to states. Thus the natural thought of man is turned into spiritual thought with angels. This is why times in the Word signify states, and the terms of time, as enumerated above, signify corresponding spiritual things.{1}

{Footnote 1} Times in the Word signify states (n. 2788, 2837, 3254, 3356, 4814, 4901, 4916, 7218, 8070, 10133, 10605). Angels think apart from the idea of time and space (n. 3404); the reasons why (n. 1274, 1382, 3356, 4882, 4901, 6110, 7218, 7381). What a "year" signifies in the Word (n. 487, 488, 493, 893, 2906, 7828, 10209). What a "month" (n. 3814). What a "week" (n. 2044, 3845). What a "day" (n. 23, 487, 488, 6110, 7680, 8426, 9213, 10132, 10605). What "today" (n. 2838, 3998, 4304, 6165, 6984, 9939). What "to-morrow" (n. 3998, 10497). What "yesterday" (n. 6983, 7114, 7140).

166. The like is true of all things that exist from time, as the four seasons of the year, called spring, summer, autumn, and winter; the four periods of the day, morning, noon, evening, and night; and the four ages of man, infancy, youth, manhood, and old age; and all other things that either exist from time or have a succession in accordance with time. In thinking of these a man thinks from time, but an angel from state; and in consequence what there is in them from time with man is with the angels turned into an idea of state. Spring and morning are turned into an idea of the state of love and wisdom such as they are in angels in their first state; summer and noon are turned into an idea of love and wisdom such as they are in the second state; autumn and evening such as they are in the third state; night and winter into an idea of such a state as exists in hell. This is why these periods have a like significance in the Word (see above, n. 155). This makes clear how natural things in the thought of man become spiritual with the angels who are with man.

167. As angels have no notion of time so they have an idea of eternity different from that which men on the earth have. Eternity means to the angels infinite state, not infinite time.{1} I was once thinking about eternity, and was able, with the idea of time, to perceive what to eternity means, namely, without end, but not what from eternity means, thus not what God did from eternity before creation. When anxiety on this account arose in my mind I was raised up into the sphere of heaven, and thus into the perception that angels have in respect to eternity; and it was then made clear to me that eternity must be thought of, not from time but from state; and then the meaning of from eternity can be seen. This then happened to me.

{Footnote 1} Men have an idea of eternity associated with time, but angels apart from time (n. 1382, 3404, 8325).

168. When angels speak with men they never express themselves in natural ideas proper to man, all of which are from time, space, matter, and things analogous thereto, but in spiritual ideas, all of which are from states and their various changes within the angels and outside of them. Nevertheless, when these angelic ideas, which are spiritual, flow into men, they are turned in a moment and of themselves into natural ideas proper to man, that correspond perfectly to the spiritual ideas. Neither angels nor men know that this takes place; but such is all influx of heaven into man. Certain angels were permitted to enter more nearly into my thoughts, even into the natural thoughts in which there were many things from time and space; but as they then understood nothing they suddenly withdrew; and after they had withdrawn I heard them talking, and saying that they had been in darkness. [2] It has been granted me to know by experience how ignorant the angels are about time. There was a certain one from heaven who was able to enter into natural ideas, such as man has; and after he had done this I talked with him as man with man. At first he did not know what it was that I called time, and I was therefore obliged to tell him all about it, how the sun appears to be carried about our earth, and to produce years and days, and how years are thereby divided into four seasons, and also into months and weeks, and days into twenty-four hours; and how these times recur by fixed alternations, and how this is the source of times. On hearing this he was surprised, saying that he knew nothing about such things, but only what states are. [3] In speaking with him I added that it is known in the world, for men speak as if they knew that there is no time in heaven, saying of those who die that they "leave the things of time," and that they "pass out of time," meaning by this out of the world. I said also that some know that times in their origin are states, for they know that times are in exact accord with the states of their affections, short to those who are in pleasant and joyous states, long to those who are in unpleasant and sorrowful states, and various in a state of hope and expectation; and this therefore leads learned men to inquire what time and space are, and some know that time belongs to the natural man.

169. The natural man might think that he would be deprived of all thought if the ideas of time, space, and material things were taken away; for upon these all the thought of man rests.{1} But let him know that so far as thoughts partake of time, space, and matter they are limited and confined, but are unlimited and extended so far as they do not partake of these, since the mind is in that measure raised above bodily and worldly things. This is the source of wisdom to the angels; and such wisdom as is called incomprehensible, because it does not fall into ideas that are wholly made up of what is material.

{Footnote 1} Man does not think, as angels do, apart from the idea of time (n. 3404).


The man who thinks from natural light alone is unable to comprehend that there is any thing in heaven like what is in the world; and for the reason that from natural light he has previously thought, and established himself in the idea, that angels are nothing but minds, and that minds are like ethereal breaths, having no senses like those of men, thus no eyes, and if no eyes no objects of sight; and yet the angels have every sense that a man has, and far more exquisite senses; and the light by which angels see is far brighter than the light by which man sees. That angels are men in the most complete form, and enjoy every sense, may be seen above (n. 73-77); and that the light in heaven is far brighter than the light in the world (n. 126-132).

171. The nature of the objects that are visible to angels in heaven cannot be described in a few words. For the most part they are like things on earth, but in form far more perfect, and in number more abundant. That such things exist in the heavens is evident from things seen by the prophets,—as by Ezekiel in relation to the new temple and the new earth (as described from chaps. 40 to 48); by Daniel (from chap. 7 to 12); by John (from the first chapter of the Apocalypse to the last); and by others, as described both in the historic and the prophetic part of the Word. These things were seen by them when heaven was open to them, and heaven is said to be opened when the interior sight, which is the sight of man's spirit, is opened. For what is in the heavens cannot be seen by the eyes of a man's body, but are seen by the eyes of his spirit; and when it seems good to the Lord these are opened, and man is then withdrawn from the natural light that he is in from the bodily senses and is raised up into spiritual light, which he is in from his spirit. In that light the things in heaven have been seen by me.

172. But although the things seen in heaven are in large part like those on the earth, in essence they are unlike them; for the things in heaven come forth from the sun of heaven, and those on the earth from the sun of the world. The things that come forth from the sun of heaven are called spiritual; those that come forth from the sun of the world are called natural.

173. The things that come forth in heaven do not come forth in the same manner as those on the earth. All things in heaven come forth from the Lord in correspondence with the interiors of the angels. For angels have both interiors and exteriors. All things in their interiors have relation to love and faith, thus to the will and understanding, since the will and understanding are their receptacles; while their exteriors correspond to their interiors. That exterior things correspond to interior things may be seen above (n. 87-115). This is illustrated by what has been said above about the heat and light of heaven, that angels have heat in accordance with the quality of their love, and light in accordance with the quality of their wisdom (n. 128-134). The like is true of all other things that present themselves to the senses of angels.

174. When I have been permitted to be in company with angels, the things there appeared precisely the same as those in the world; and so plainly that I would not have known that I was not in the world and in a king's palace. I also talked with the angels as man with man.

175. As all things that correspond to interiors also represent them they are called representatives; and as they differ in each case in accordance with the state of the interiors they are called appearances. Nevertheless, the things that appear before the eyes of angels in heaven and are perceived by their senses appear to their eyes and senses as fully living as things on earth appear to man, and even much more clearly, distinctly and perceptibly. Appearances from this source in heaven are called real appearances, because they have real existence. There are appearances also that are not real, which are things that become visible, but do not correspond to interiors.{1} These will be treated of further on.

{Footnote 1} All things that are visible to the angels are representative (n. 1971, 3213-3226, 3342, 3457, 3475, 3485, 9481, 9457, 9576, 9577). The heavens are full of representatives (n. 1521, 1532, 1619). The representatives are more beautiful as they are more interior in the heavens (n. 3475). As the representatives there are from the light of heaven they are real appearances (n. 3485). The Divine influx is turned into representatives in the higher heavens, and therefrom in the lower heavens also (n. 2179, 3213, 9457, 9481, 9576, 9577). Those things are called representative that appear before the eyes of the angels in such form as are in nature, that is, such as are in the world (n. 9457). Internal things are thus turned into external (n. 1632, 2987-3002). What representatives in the heavens are; this made clear by various examples (n. 1521, 1532, 1619-1628, 1807, 1973, 1974, 1977, 1980, 1981, 2299, 2601, 2761, 2762, 3217, 3219, 3220, 3348, 3350, 5198, 9090, 10276). All things seen in the heavens are in accordance with correspondences and are called representatives (n. 3213-3226, 3342, 3475, 3485, 9481, 9457, 9576, 9577). All things that correspond also represent and likewise signify what they correspond to (n. 2896, 2987, 2989-2991, 3002, 3225).

176. To show what the things are that appear to the angels in accordance with correspondences, I will here mention one only for the sake of illustration. By those who are intelligent, gardens and parks full of trees and flowers of every kind are seen. The trees are planted in a most beautiful order, combined to form arbors with arched approaches and encircling walks, all more beautiful than words can describe. There the intelligent walk, and gather flowers and weave garlands with which they adorn little children. Moreover, there are kinds of trees and flowers there that are never seen and cannot exist on earth. The trees bear fruit that are in accordance with the good of love, in which the intelligent are. These things are seen by them because a garden or park and fruit trees and flowers correspond to intelligence and wisdom.{1} That there are such things in heaven is known also on the earth, but only to those who are in good, and who have not extinguished in themselves the light of heaven by means of natural light and its fallacies; for when such think about heaven they think and say that there are such things there as ear hath not heard and eye hath not seen.

{Footnote 1} A "garden" or "park" signifies intelligence and wisdom (n. 100, 108, 3220). What is meant by "the garden of Eden" and "the garden of Jehovah" (n. 99, 100, 1588). How magnificent the things seen in parks are in the other life (n. 1122, 1622, 2296, 4528, 4529). "Trees" signify perceptions and knowledges, from which wisdom and intelligence are derived (n. 103, 2163, 2682, 2722, 2972, 7692). "Fruits" signify goods of love and goods of charity (n. 3146, 7690, 9337).


Since angels are men, and live among themselves as men do on the earth, they have garments and dwellings and other such things, with the difference, however, that as they are in a more perfect state all things with them are in greater perfection. For as angelic wisdom surpasses human wisdom to such a degree as to be called ineffable, so is it with all things that are perceived and seen by angels, inasmuch as all things perceived and seen by them correspond to their wisdom (see above, n. 173).

178. The garments with which angels are clothed, like all other things with them, correspond; and because they correspond they have real existence (see above n. 175). Their garments correspond to their intelligence, and therefore all in the heavens appear clothed in accordance with their intelligence; and as one is more intelligent than another so the garments of one surpass those of another. The most intelligent have garments that blaze as if with flame, others have garments that glisten as if with light; the less intelligent have garments that are glistening white or white without the effulgence; and the still less intelligent have garments of various colors. But the angels of the inmost heaven are not clothed.

179. As the garments of angels correspond to their intelligence they correspond also to truth, since all intelligence is from Divine truth; and therefore it is the same thing whether you say that angels are clothed in accordance with intelligence or in accordance with Divine truth. The garments of some blaze as if with flame, and those of others glisten as if with light, because flame corresponds to good, and light corresponds to truth from good.{1} Some have garments that are glistening white and white without the effulgence, and others garments of various colors, because with the less intelligent the Divine good and truth are less effulgent, and are also received in various ways,{2} glistening white and white corresponding to truth,{3} and colors to its varieties.{4} Those in the inmost heaven are not clothed, because they are in innocence, and innocence corresponds to nakedness.{5}

{Footnote 1} From correspondence "garments" in the Word signify truths (n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536). For the reason that truths clothe good (n. 5248). A "covering" signifies something intellectual, because the intellect is the recipient of truth (n. 6378). "Shining garments of fine linen" signify truths from the Divine (n. 5319, 9469). "Flame" signifies spiritual good, and the light therefrom truth from that good (n. 3222, 6832).

{Footnote 2} Angels and spirits appear clothed with garments in accordance with their truths, thus in accordance with their intelligence (n. 165, 5248, 5954, 9212, 9216, 9814, 9952, 10536). The garments of some angels are resplendent, others are not (n. 5248).

{Footnote 3} In the Word "glistening white" and "white" signify truth because they are from light in heaven (n. 3301, 3993, 4007).

{Footnote 4} Colors in heaven are variegations of the light there (n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922). Colors signify various things pertaining to intelligence and wisdom (n. 4530, 4677, 4922, 9466). The precious stones in the Urim and Thummim signified, in accordance with their colors, all things of truth from good in the heavens (n. 9865, 9868, 9905). So far as colors partake of red they signify good; so far as they partake of white they signify truth (n. 9466).

{Footnote 5} All in the inmost heavens are innocences, and in consequence appear naked (n. 154, 165, 297, 2736, 3887, 8375, 9960). Innocence is presented in heaven as nakedness (n. 165, 8375, 9960). To the innocent and the chaste nakedness is no shame, because without offence (n. 165, 213, 8375).

180. As in heaven the angels are clothed with garments, so when seen in the world they have appeared clothed with garments, as those seen by the prophets and those seen at the Lord's sepulchre:

Whose appearance was as lightning, and their garments glistening and white (Matt. 28:3; Mark 16:5; Luke 24:4; John 20:12, 13);

and those seen in heaven by John:

Who had garments of fine linen and white (Apoc. 4:4; 19:14).

And because intelligence is from Divine truth:

The garments of the Lord, when He was transfigured, were radiant and glistening white like the light (Matt. 17:2; Mark 9:3; Luke 9:29).

As light is Divine truth going forth from the Lord (see above, n. 129), so in the Word garments signify truths and intelligence from truths, as in the Apocalypse:

Those that have not defiled their garments shall walk with Me in white, for they are worthy. He that overcometh shall be clothed in white garments (3:4, 5);

Blessed is he that is awake and keepeth his garments (16:15).

And of Jerusalem, which means a church that is in truth,{1} it is written in Isaiah:

Awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem (52:1).

And in Ezekiel:

Jerusalem, I girded thee about with fine linen, and covered thee with silk. Thy garments were of fine linen and silk (16:10, 13);

besides many other passages. But he who is not in truths is said "not to be clothed with a wedding garment," as in Matthew:

When the king came in he saw a man that had not on a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment? Wherefore he was cast out into the outer darkness (22:11-13).

The house of the wedding feast means heaven and the church because of the conjunction of the Lord with heaven and the church by means of His Divine truth; and for this reason the Lord is called in the Word the Bridegroom and Husband; and heaven, with the church, is called the bride and the wife.

{Footnote 1} "Jerusalem" signifies a church in which there is genuine doctrine (n. 402, 3654, 9166).

181. That the garments of angels do not merely appear as garments, but are real garments, is evident from the fact that angels both see them and feel them, that they have many garments, and that they put them off and put them on, that they care for those that are not in use, and put them on again when they need them. That they are clothed with a variety of garments I have seen a thousand times. When I asked where they got their garments, they said from the Lord, and that they receive them as gifts, and sometimes they are clothed with them unconsciously. They said also that their garments are changed in accordance with their changes of state, that in the first and second state their garments are shining and glistening white, and in the third and fourth state a little less bright; and this likewise from correspondence, because their changes of state have respect to intelligence and wisdom (of which see above, n. 154, 161).

182. As everyone in the spiritual world has garments in accordance with his intelligence, that is, in accordance with truths which are the source of intelligence, so those in the hells, because they have no truths, appear clothed in garments, but in ragged, squalid, and filthy garments, each one in accordance with his insanity; and they can be clothed in no others. It is granted them by the Lord to be clothed, lest they be seen naked.


As there are societies in heaven and the angels live as men, they have also places of abode, and these differ in accordance with each one's state of life. They are magnificent for those in higher dignity, and less magnificent for those in lower condition. I have frequently talked with angels about the places of abode in heaven, saying that scarcely any one will believe at the present day that they have places of abode and dwellings; some because they do not see them, some because they do not know that angels are men, and some because they believe that the angelic heaven is the heaven that they see with their eyes around them, and as this appears empty and they suppose that angels are ethereal forms, they conclude that they live in ether. Moreover, they do not comprehend how there can be such things in the spiritual world as there are in the natural world, because they know nothing about the spiritual. [2] The angels replied that they are aware that such ignorance prevails at this day in the world, and to their astonishment, chiefly within the church, and more with the intelligent than with those whom they call simple. They said also that it might be known from the Word that angels are men, since those that have been seen have been seen as men; and the Lord, who took all His Human with Him, appeared in like manner. It might be known also that as angels are men they have dwellings and places of abode, and do not fly about in air, as some think in their ignorance, which the angels call insanity, and that although they are called spirits they are not winds. This they said might be apprehended if men would only think independently of their acquired notions about angels and spirits, as they do when they are not bringing into question and submitting to direct thought whether it is so. For everyone has a general idea that angels are in the human form, and have homes which are called the mansions of heaven, which surpass in magnificence earthly dwellings; but this general idea, which flows in from heaven, at once falls to nothing when it is brought under direct scrutiny and inquiry whether it is so, as happens especially with the learned, who by their own intelligence have closed up heaven to themselves and the entrance of heavenly light. [3] The like is true of the belief in the life of man after death. When one speaks of it, not thinking at the same time about the soul from the light of worldly learning or from the doctrine of its reunion with the body, he believes that after death he is to live a man, and among angels if he has lived well, and that he will then see magnificent things and perceive joys; but as soon as he turns his thoughts to the doctrine of reunion with the body, or to his theory about the soul, and the question arises whether the soul be such, and thus whether this can be true, his former idea is dissipated.

184. But it is better to present the evidence of experience. Whenever I have talked with angels face to face, I have been with them in their abodes. These abodes are precisely like abodes on the earth which we call houses, but more beautiful. In them there are chambers, parlors, and bedrooms in great number; there are also courts, and there are gardens and flower beds and lawns round about. Where they live together their houses are near each other, arranged one next to the other in the form of a city, with avenues, streets, and public squares, exactly like cities on the earth. I have been permitted to pass through them, looking about on every side, and sometimes entering the houses. This occurred when my inner sight was opened, and I was fully awake.{1}

{Footnote 1} Angels have cities, palaces and houses (n. 940-942, 1116, 1626-1631, 4622).

185. I have seen palaces in heaven of such magnificence as cannot be described. Above they glittered as if made of pure gold, and below as if made of precious stones, some more splendid than others. It was the same within. Both words and knowledge are inadequate to describe the decorations that adorned the rooms. On the side looking to the south there were parks, where, too, everything shone, in some places the leaves glistening as if made of silver, and fruit as if made of gold; while the flowers in their beds formed rainbows with their colors. Beyond the borders, where the view terminated, were seen other palaces. Such is the architecture of heaven that you would say that art there is in its art; and no wonder, because the art itself is from heaven. The angels said that such things and innumerable others still more perfect are presented before their eyes by the Lord; and yet these things are more pleasing to their minds than to their eyes, because in everyone of them they see a correspondence, and through the correspondences what is Divine.

186. As to these correspondences I have also been told that not only the palaces and houses, but all things and each thing, both inside and outside of them, correspond to the interior things which they have from the Lord, the house itself in general corresponding to their good, the particular things inside of a house to the various things of which their good consists,{1} and the things outside to truths derived from good, and also to their perceptions and knowledges {2} and as these things correspond to the goods and truths they have from the Lord they correspond to their love, and to their wisdom and intelligence from love, since love belongs to good, wisdom to good and truth together, and intelligence to truth from good. These are what the angels perceive when they behold what is around them, and thus their minds are more delighted and moved by them than their eyes.

{Footnote 1} "Houses," with their contents, signify the things in man that belong to his mind, thus his interiors (n. 710, 2233, 2331, 2559, 3128, 3538, 4973, 5023, 6639, 6690, 7353, 7848, 7910, 7929, 9150); consequently the things relating to good and truth (n. 2233, 2331, 2559, 4982, 7848, 7929). "Rooms" and "bed-chambers" signify interior things there (n. 3900, 5694, 7353). The "roof of a house" signifies what is inmost (n. 3652, 10184). A "house of wood" signifies what relates to good, and a "house of stone" what relates to truth (n. 3720).

{Footnote 2} A "garden" or "park" signifies intelligence and wisdom (n. 100, 108, 3220). What is meant by "the garden of Eden" and "the garden of Jehovah" (n. 99, 100, 1588). How magnificent the things seen in parks are in the other life (n. 1122, 1622, 2296, 4528, 4529). "Trees" signify perceptions and knowledges, from which wisdom and intelligence are derived (n. 103, 2163, 2682, 2722, 2972, 7692). "Fruits" signify goods of love and goods of charity (n. 3146, 7690, 9337).

187. This makes clear why the Lord called Himself the temple at Jerusalem (John 2:19, 21),{1} namely, because the temple represented His Divine Human; also why the New Jerusalem was seen to be of pure gold, its gates of pearls, and its foundations of precious stones (Apoc. 21), namely, because the New Jerusalem signifies the church which was afterwards to be established, the twelve gates its truths leading to good, and the foundations the truths on which the church is founded.{2}

{Footnote 1} In the highest sense "the house of God" signifies the Lord's Divine Human in respect to Divine good, and "the temple" the same in respect to Divine truth; and in a relative sense, heaven and the church in respect to good and truth (n. 3720).

{Footnote 2} "Jerusalem" signifies the church in which is genuine doctrine (n. 402, 3654, 9166). "Gates" signify introduction to the doctrine of the church, and through doctrine introduction into the church (n. 2943, 4477, 4478). "Foundation" signifies the truth on which heaven, the church, and doctrine are founded (n. 9643).

188. The angels of whom the Lord's celestial kingdom consists dwell for the most part in elevated places that appear as mountains of soil; the angels of whom the Lord's spiritual kingdom consists dwell in less elevated places that appear like hills; while the angels in the lowest parts of heaven dwell in places that appear like ledges of stone. These things spring from correspondence, for interior things correspond to higher things, and exterior things to lower things;{1} and this is why in the Word "mountains" signify celestial love, "hills" spiritual love, and "rocks" faith.{2}

{Footnote 1} In the Word what is interior is expressed by what is higher and what is higher signifies what is interior (n. 2148, 3084, 4599, 5146, 8325). What is "high" signifies what is internal, and likewise heaven (n. 1735, 2148, 4210, 4599, 8153).

{Footnote 2} In heaven, mountains, hills, rocks, valleys, and lands are seen exactly the same as in the world (n. 10608). On the mountains angels who are in the good of love dwell, on the hills those who are in the good of charity, on the rocks those who are in the good of faith (n. 10438). Therefore in the Word "mountains" signify the good of love (n. 795, 4210, 6435, 8327, 8758, 10438, 10608). "Hills" signify the good of charity (n. 6435, 10438). "Rocks" signify the good and truth of faith (n. 8581, 10580). "Stone," of which rock consists, in like manner signifies the truth of faith (n. 114, 643, 1298, 3720, 6426, 8609, 10376). This is why "mountains" signify heaven (n. 8327, 8805, 9420). And "the summit of a mountain" signifies the highest part of heaven (n. 9422, 9434, 10608). Also why the ancients had their holy worship on mountains (n. 796, 2722).

189. There are also angels who do not live associated together, but apart, house by house. These dwell in the midst of heaven, since they are the best of angels.

190. The houses in which angels dwell are not erected, as houses in the world are, but are given to them gratuitously by the Lord, to everyone in accordance with his reception of good and truth. They also change a little in accordance with changes of the state of interiors of the angels (of which above, n. 154-160). Everything whatsoever that the angels possess they hold as received from the Lord; and everything they have need of is given them.


All things in heaven appear, just as in the world, to be in place and in space, and yet the angels have no notion or idea of place and space. As this must needs sounds like a paradox, I will endeavor to present the matter in a clear light, as it is of great importance.

192. All changes of place in the spiritual world are effected by changes of state of the interiors, which means that change of place is nothing else than change of state.{1} In this way I have been taken by the Lord into the heavens and also to the earths in the universe; and it was my spirit that so journeyed, while my body remained in the same place.{2} Such are all movements of the angels; and in consequence they have no distances, and having no distances they have no spaces, but in place of spaces they have states and their changes.

{Footnote 1} In the Word places and spaces signify states (n. 2625, 2837, 3356, 3387, 7381, 10580); from experience (n. 1274, 1277, 1376-1381, 4321, 4882, 10146, 10580). Distance signifies difference of state of life (n. 9104, 9967). In the spiritual world movements and changes of place are changes of the state of life, because they originate in these (n. 1273-1275, 1377, 3356, 9440). The same is true of journeyings (n. 9440, 10734); illustrated by experience (n. 1273-1277, 5605). For this reason "to journey" signifies in the Word to live and progress in life; and "to sojourn has a like meaning (n. 3335, 4554, 4585, 4882, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557). To go with the Lord means to live with Him (n. 10567).

{Footnote 2} Man may be led a long distance in respect to his spirit by means of changes of state, while his body remains in its place, also from experience (n. 9440, 9967, 10734). What it is to be "led by the spirit to another place" (n. 1884).

193. As changes of place are thus effected it is evident that approaches are likenesses of state of the interiors, and separations are unlikenesses; and for this reason those are near each other who are in like states, and those are at a distance who are in unlike states; and spaces in heaven are simply the external conditions corresponding to the internal states. For the same reason the heavens are distinct from each other, also the societies of each heaven and the individuals in each society; and this is why also that the hells are entirely separated from the heavens, because they are in a contrary state.

194. For the same reason, again, any one in the spiritual world who intensely desires the presence of another comes into his presence, for he thereby sees him in thought, and puts himself in his state; and conversely, one is separated from another so far as he is averse to him. And since all aversion comes from contrariety of affection and from disagreement of thought, whenever in that world several are together in one place they are visible [to one another] so long as they agree, but vanish as soon as they disagree.

195. Again, when any one goes from one place to another, whether it be in his own city, or in courts or in gardens, or to others out of his own society, he arrives more quickly when he eagerly desires it, and less quickly when he does not, the way itself being lengthened and shortened in accordance with the desire, although it remains the same. This I have often seen to my surprise. All this again makes clear how distances, and consequently spaces, are wholly in accord with states of the interiors of the angels;{1} and this being so, no notion or idea of space can enter their thought, although there are spaces with them equally as in the world.

{Footnote 1} Places and spaces are presented to the sight in accordance with the states of the interiors of angels and spirits (n. 5605, 9440, 10146).

196. This can be illustrated by the thoughts of man, in that space does not pertain to thought, for whatever is thought of intently is set before one as present. Again, whoever reflects about it knows that his sight recognizes space only by intermediate objects on the earth that are seen at the same time, or by recalling what he already knows about the distance. This happens because of the continuity; and in what is continuous there is no appearance of distance except from things not continuous. This is even more true of the angels, because their sight acts as one with their thought, and their thought acts as one with their affection, and things appear near or remote, and also varied, in accordance with the states of their interiors, as has been said above.

197. It follows from this that in the Word places and spaces, and all things that in any way relate to space, signify such things as relate to states, such as distances, near, far off, ways, journeys, sojourning, miles and furlongs, plains, fields, gardens, cities and streets, motions, measures of various kinds, long, broad, high, and deep, and innumerable other things; for most things in man's thought from the world take on something from space and time. [2] I will mention here only what is signified in the Word by length, breadth, and height. In this world, that is called long or broad which is long or broad in relation to space, and the same is true of height. But in heaven, where there is no thought from space, length means a state of good, breadth a state of truth, and height the distinction between them in accordance with degrees (see n. 38). Such is the meaning of these three dimensions, because length in heaven is from east to west, and those that dwell there are in good of love; while breadth in heaven is from south to north, and those that dwell there are in truth from good (see n. 148); while height in heaven applies to both of these in respect to degrees. This is why length, breadth, and height have these significations in the Word, as in Ezekiel (from chap. 40 to 48), where the new temple and the new earth, with the courts, chambers, gates, doors, windows, and surroundings are described by measures giving the length, breadth, and height, by which a new church, and the goods and truths that are in it are signified. Otherwise to what purpose would be all those measures? [3] In like manner the New Jerusalem is described in the Apocalypse in these words:

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