Chapter 34

internal similar to it and an external with a similar internal. Thus it is like the difference between impersonations of kings, princes or generals by mimes and actors through word and bearing, and actual kings, princes or generals. The latter are such in fact as well as outwardly, but the former only outwardly, and when the exterior is laid off, are known only as comedians, actors or players.

299. (iv) _The Lord governs hell by means of opposites, and those in the world who are evil He governs in hell as to their interiors but not as to their exteriors._ One who does not know the character of heaven and hell cannot know at all that of man's mind; his mind is his spirit which survives death. For the mind or spirit of man is altogether in form what heaven or hell is. The only difference is that one is vast and the other very small, or one is archetype and the other a copy. As to his mind or spirit, accordingly, the human being is either heaven or hell in least form, heaven if he is led by the Lord, and hell if he is led by his proprium. Inasmuch as it has been granted me to know what heaven and hell are, and it is important to know what the human being is in respect to his mind or spirit, I will describe both heaven and hell briefly.

300. All who are in heaven are nothing other than affections of good and thoughts thence of truth, and all who are in hell are nothing other than lusts of evil and imaginations thence of falsity. These are so arranged respectively that the lusts of evil and the imaginings of falsity in hell are precisely opposite to the affections of good and the thoughts of truth in heaven. Therefore hell is under heaven and diametrically opposite, that is, the two are like two men lying in opposite directions, or standing, invertedly, like men at the antipodes, only the soles of their feet meeting and their heels hitting. At times hell also appears to be so situated or inverted relatively to heaven, for the reason that those in hell make lusts of evil the head and affections of good the feet, while those in heaven make affections of good the head and lusts of evil the soles of the feet; hence the mutual opposition. When it is said that in heaven there are affections of good and thoughts of truth from them, and in hell lusts of evil and imaginations of falsity from them, the meaning is that there are spirits and angels who are such. For everyone is his affection or his lust, an angel of heaven his affection and a spirit of hell his lust.

301. The angels of heaven are affections of good and thoughts thence of truth because they are recipients of divine love and wisdom from the Lord; for all affections of good are from the divine love and all thoughts of truth are from the divine wisdom. But the spirits of hell are lusts of evil and the imaginations thence of falsity because they are in self-love and their own intelligence, and all lusts of evil come of self-love and imaginations of falsity from one's own intelligence.

302. The ordering of affections in heaven and of lusts in hell is marvelous, and is known to the Lord alone. They are each distinguished into genera and species, and are so conjoined as to make a unit. As they are distinguished into genera and species, they are distinguished into larger and smaller societies, and as they are so conjoined as to make a unit, they are conjoined as all things in man are. Hence in its form heaven is like a comely man, whose soul is divine love and wisdom, thus the Lord, and hell in its form is like a monstrous man, his soul self-love and self-intelligence, thus the devil. No devil is sole lord there; self-love is so called.

303. But that the nature of heaven and of hell respectively may be better known, instead of affections of good let enjoyments of good be understood, and enjoyments of evil instead of lusts of evil, for no affections or lusts are without their enjoyments, and enjoyments make one's life. These enjoyments are distinguished and conjoined as we said affections of good and lusts of evil are. The enjoyment of his affection fills and surrounds each angel, the enjoyment common to a society of heaven fills and surrounds each society, and the enjoyment of all the angels together or the most widely shared enjoyment fills and envelops heaven as a whole. Similarly, the pleasure of his lust fills and envelops each spirit of hell, a common enjoyment every society in hell, and the enjoyment of all or the most widely shared enjoyment fills and envelops all hell. Since, as was said, the affections of heaven and the lusts of hell are diametrically opposite to each other, plainly a heavenly joy is so unenjoyable to hell that it is unbearable, and in turn an infernal joy is so unenjoyable to heaven that it is unbearable, too. Hence the antipathy, aversion and separateness.

304. As these enjoyments constitute the life of each individual and of all in general, they are not sensed by those in them, but the opposite enjoyments are sensed when brought near, especially if they are turned into odors; for every enjoyment corresponds to an odor and in the spiritual world may be converted into it. Then the general enjoyment in heaven is sensed as the odor of a garden, varied according to the fragrance of flowers and fruits; the general enjoyment in hell is sensed as the odor of stagnant water, into which filth of various sorts has been thrown, the odor varied according to the stench of the things decaying and reeking in it. While I have been given to know how the enjoyment of a particular affection of good is sensed in heaven, and the enjoyment of some lust of evil in hell, it would take too long to relate it here.

305. I have heard many newcomers from the world complain that they had not known that their destiny would be according to the affections of their love. To these, they said, they had given no thought in the world, much less to the enjoyments of the affections, for they loved what they found enjoyable. They had believed that each person's lot would be according to his thoughts from his intelligence, especially according to thoughts of piety and of faith. But they were answered, that they could have known, if they wished, that evil of life is unacceptable to heaven and displeasing to God, but acceptable to hell and pleasing to the devil, and the other way about, that good of life is acceptable to heaven and pleasing to God, but unacceptable to hell and displeasing to the devil; consequently that evil in itself is malodorous and good is fragrant. As they might have known this if they wished, why did they not shun evils as infernal and diabolical, but indulge in them merely because they were enjoyable? Aware now that the enjoyments of evil smell so foully, they might also know that those full of them cannot enter heaven. Upon this reply they betook themselves to those who were in similar enjoyments, for only there could they breathe.

306. From the idea of heaven and hell just given, it may be evident what the nature of man's mind is. For, as was said, man's mind or spirit is either a heaven or a hell in least form, that is, his interiors are nothing other than affections and thoughts thence, distinguished into genera and species, like the larger and smaller societies of heaven or hell, and so connected as to act as a unit. The Lord governs them as He does heaven or hell. That the human being is either heaven or hell in least form may be seen in the work _Heaven and Hell,_ published at London in 1758.

307. Now to the subject proposed, that the Lord governs hell by means of opposites, and those in the world who are evil He governs in hell as to their interiors but not as to their exteriors. On the first point, that _the Lord governs hell through opposites,_ it was shown above (nn. 288, 289) that the angels of heaven are not in love and wisdom, or in the affection of good and thence in thought of truth from themselves, but from the Lord, likewise that good and truth flow from heaven into hell where good is turned into evil and truth into falsity because the interiors of the minds of those in heaven and in hell respectively are turned in opposite directions. Inasmuch then as all things in hell are the opposite of all things in heaven, the Lord governs hell by means of opposites.

[2] The second point, that _the Lord governs in hell those in the world who are evil._ This is for the reason that the human being as to his spirit is in the spiritual world and in some society there, in an infernal society if he is evil, in a heavenly one if he is good. For his mind, which in itself is spiritual, cannot be anywhere but among spiritual beings, of whom he becomes one after death. This has also been stated and demonstrated above. A man is not there, however, in the same way as a spirit is who has been assigned to the society, for man is constantly in a state to be reformed, and therefore, if he is evil, is transferred by the Lord from one infernal society to another according to his life and the changes in it. But if he permits himself to be reformed, he is led out of hell and elevated to heaven, and there, too, he is carried from one society to another until his death, after which this does not take place as he is then no longer in a state to be reformed, but remains in the state which is his from his life. When a person dies, therefore, he is assigned his place.

[3] Thirdly, _the Lord governs the evil who are in the world in this way as to their interiors, but in another way as to their exteriors._ The Lord governs the interiors of man's mind in the manner just stated, but governs the exteriors in the world of spirits, which is between heaven and hell. The reason is that commonly man is different in externals from what he is in internals. He can feign outwardly to be an angel of light and yet inwardly be a spirit of darkness. His external is therefore governed in one way, and his internal in another; as long as he is in the world, his external is governed in the world of spirits, and his internal in either heaven or hell. On death one also enters the world of spirits first, therefore, and comes into his external, which he puts off there; having put it off, he is conducted to the place assigned as his. What the world of spirits is and its nature may be seen in the work _Heaven and Hell,_ published at London in 1758, nn. 421-535.

XVI. DIVINE PROVIDENCE APPROPRIATES NEITHER EVIL NOR GOOD TO ANYONE, BUT ONE'S OWN PRUDENCE APPROPRIATES BOTH

308. Almost everyone believes that man thinks and wills, hence speaks and acts, from himself. Who of himself can believe otherwise? For the appearance that he does is so strong that it differs not at all from actually thinking, willing, speaking and acting from oneself, which is impossible. In _Angelic Wisdom about Divine Love and Wisdom_ it was shown that there is only one life and that men are recipients of life; also that the human will is the receptacle of love, and the human understanding the receptacle of wisdom; love and wisdom are the one life. It was also demonstrated that by creation and steadily therefore by divine providence this life appears in the human being quite as though it sprang from him and hence was his own, but that this is the appearance so that man can be a receptacle. It was also shown above (nn. 288-294) that no one thinks from himself but from others, nor the others from themselves, but all from the Lord, an evil person as well as a good person. We showed further that this is well known in Christendom, especially to those who not only say but also believe that all good and truth, all wisdom and thus all faith and charity are from the Lord, also that all evil and falsity are from the devil or hell.

[2] One can only conclude from all this that everything which a man thinks and wills flows into him. And since all speech flows from thought as an effect from its cause, and all action flows similarly from the will, it follows that everything which one speaks and does also flows in, albeit derivatively or indirectly. It is undeniable that all which one sees, hears, smells, tastes or feels flows in; why not then what he thinks and wills? Can there be any difference other than this, that entities in the natural world flow into the organs of the external senses or of the body, while entities in the spiritual world flow into the organic substances of the internal senses or of the mind? Hence as the organs of the external senses or of the body are receptacles of natural objects, so the organic substances of the internal senses or of the mind are receptacles of spiritual objects. As this is man's situation, what then is his proprium? It cannot consist in his being such or such a receptacle, for then it would only be the man's manner of reception, not the life's proprium. No one understands by proprium anything else than that he lives of himself and consequently thinks and wills of himself; but that there is no such proprium and indeed cannot be with anyone follows from what was said above.

309. But let me relate what I have heard from some in the spiritual world. They were of those who believe that one's own prudence is everything and divine providence nothing. I remarked that man has no proprium unless you want to call it his proprium that he is such or such a subject or organ or form. This is not the proprium that is meant, however, for it is only descriptive of the nature of man. No man, I said, has any proprium as the word is commonly understood. At this those who ascribed everything to their own prudence and who may be called the very picture of proprietorship, flared up so that flames seemed to come from their nostrils as they said, "You speak paradox and insanity! Would man not be an empty nothing then? Or an idea or fancy? Or a graven image or statue?"

[2] To this I could only reply that it is paradox and insanity to believe that man has life of himself, and that wisdom and prudence, likewise the good of charity and the truth of faith, do not flow in from God but are in man. To attribute them to oneself every wise person calls insane and also paradoxical. Those who attribute them to themselves are like tenants of another's house and property who persuade themselves by living there that it is their own; or like stewards and administrators who consider all that their master owns to be theirs; or like servants in business to whom their master gave talents and pounds to trade with, but who rendered no account to him but kept all as theirs and thus behaved like robbers.

[3] It may be said of such that they are insane, indeed are nothing and empty, likewise are idealists, since they do not have in them from the Lord good which is the esse itself of life, thus do not have truth, either. They are also called "dead" therefore and "nothing and empty" (Isa 40:17, 23), and elsewhere "makers of images," "graven images" and "statues." More about them in what follows, to be done in this order:

i. What one's own prudence is, and what prudence not one's own is.