Chapter 3

There are those who are in doubt before they deny, and there are those who are in doubt before they affirm. Those in doubt before they deny, are men who incline to a life of evil. When that life sways them, they deny things spiritual and celestial to the extent that they think of them. But those in doubt before they affirm, are men who incline to a life of good. When they suffer themselves to be turned to this life by the Lord, they then affirm things spiritual and celestial to the extent that they think of them.

--_Arcana Coelestia, n._ 2568

THE FAITH OF THE FAITHFUL

It is one thing to know truths, another to acknowledge them, and yet another to have faith in them. Only the faithful can have faith.

--_Arcana Coelestia, n._ 896

The only faith that endures with man springs from heavenly love. Those without love have knowledge merely, or persuasion. Just to believe in truth and in the Word is not faith. Faith is to love truth, and to will and do it from inward affection for it.

--_Heaven and Hell, n._ 482

If a man thinks to himself or says to another, "Who can have that inward acknowledgment of truth which is faith? I cannot," I will tell him how he may: "Shun evils as sins, and go to the Lord, and you will have as much as you desire."

--_Doctrine Concerning Faith, n._ 12

NEIGHBORS

Not only is the individual man the neighbor, but the collective man, too. A society, smaller or larger, is the neighbor; the Church is; the Kingdom of the Lord is; and above all the Lord Himself. These are the neighbor, to whom good is to be done from love. These are also the ascending degrees of the neighbor; for a society consisting of many is the neighbor in a higher degree than is the individual; one's country in a still higher degree; the Church in a still higher degree than one's country; in a degree higher still the Kingdom of the Lord; and in the highest degree the Lord Himself. These degrees of ascent are like the steps in a ladder, at the top of which is the Lord.

--_Heavenly Doctrine, n._ 91

DIVERSIONS

There is an affection in every employment, which puts the mind upon the stretch and keeps it intent upon its work or study. If it is not relaxed, this becomes heavy, and its desire meaningless; as salt, when it loses its saltness, no longer stimulates, and as the bow on the stretch, unless it is unbent, loses the force it gets from its elasticity. Continuously intent upon its work, the mind wants rest; and dropping to the physical life, it seeks pleasures there that answer to its activities. As is the mind in them, such are the pleasures, pure or impure, spiritual or natural, heavenly or infernal. If it is the affection of charity which is in them, all diversions will recreate it--shows, games, instrumental and vocal music, the beauties of field and garden, social intercourse generally. There remains deep in them, being gradually renewed as it rests, the love of work and service. The longing to resume this work breaks in upon the diversions and puts an end to them. For the Lord flows into the diversions from heaven, and renews the man; and He gives the man an interior sense of pleasure in them, too, of which those know nothing who are not in the affection of charity.

--_Doctrine of Charity, nn._ 127, 128, 130

THE DIVINE PROVIDENCE

"He leadeth me."

--_Psalm_, XXIII, 2

THE DIVINE PURPOSE

The Divine Providence has for an end a heaven which shall consist of men who have become angels or who are becoming angels, to whom the Lord can impart from Himself all the blessedness and felicity of love and wisdom.

--_Divine Providence, n._ 27

THE LAWFUL ORDER OF PROVIDENCE

In all that proceeds from the Lord the Divine Providence is first. Indeed, we may say that the Lord _is_ Providence, as we say that God is Order; for the Divine Providence is Divine Order with regard above all to the salvation of man. As order is impossible without laws, it follows that as God is order so is He the Law of His order. And as the Lord is His Providence, He is also the Law of His Providence. The Lord cannot act contrary to the laws of His Providence, for to act contrary to them would be to act contrary to Himself.

--_Divine Providence, n._ 331

A WORLD-WIDE LEADING

The Lord provides that there shall be religion everywhere, and in each religion the two essentials of salvation, which are, to acknowledge God, and not to do evil because it is contrary to God. It is provided furthermore that all who have lived well and acknowledge God should be instructed by angels after death. Then, they who, in the world, were in the two essentials of religion, accept the truths of the Church, such as they are in the Word, and acknowledge the Lord as the God of heaven and the Church. It has also been provided by the Lord that all who die infants shall be saved, wherever they may have been born.

--_Divine Providence, n._ 328

THE DIVINE PERSEVERANCE

The Divine Providence differs from all other leading and guidance in this, that it continually regards what is eternal, and continually leads to salvation, and this through various states, now glad, now sad,--states which a man cannot understand at all, and yet they all conduce to his life to eternity.

--_Arcana Coelestia, n._ 8560

IN THE STREAM OF PROVIDENCE

The Divine Providence is universal, that is, in the leasts of all things. They who are in the stream of Providence are borne along continually to happiness, whatsoever the appearance of the means may be. They are in the stream of Providence, who put their trust in the Divine, and ascribe all things to Him. They are not in the stream of Providence who trust themselves alone and ascribe all things to themselves. As far as one is in the stream of Providence, so far one is in a state of peace. Such alone know and believe that the Divine Providence of the Lord is in each and all things, yea, in the leasts of all things.

--_Arcana Coelestia, n._ 8478

CARE FOR THE MORROW

It is not contrary to order to look out for one's self and one's dependents. Those have "care for the morrow" who are not content with their lot, who do not trust in the Divine but themselves, and who regard only worldly and earthly things and not heavenly. With such there prevails universally a solicitude about things future, a desire to possess everything, and to rule over all. They grieve if they do not get what they desire, and suffer torment when they lose what they have. Then they grow angry with the Divine, rejecting it together with everything of faith, and cursing themselves. Altogether different is it with those who trust in the Divine. Though they have care for the morrow, yet they have it not; for they do not think of the morrow with solicitude, still less with anxiety. Whether they get what they wish or not, they are composed, not lamenting over losses, but being content with their lot. If they become rich, they do not set their hearts upon riches. If they are exalted to honors, they do not look upon themselves as worthier than others. If they become poor, they are not cast down. If their condition be mean, they are not dejected. They know that with those who put their trust in the Divine, all things work toward a happy state to eternity.

--_Arcana Coelestia, n._ 8478

THE SUFFERANCE OF EVIL

The chief aim and effort of the Lord's Divine Providence is that a man shall be in what is good and in what is true at the same time; for thereby man is man, since he is then an image of the Lord. But because, in his life in the world, he can be in what is good and in what is false at the same time, and also in what is evil and what is true at the same time, nay, even in evil and at the same time in good, and thus be a double man, as it were, and because this division destroys God's image and so destroys the man, therefore the Lord's Divine Providence in all its workings seeks to prevent this division. Furthermore, because it is better for man to be in what is evil and in the same time in what is false than to be in good and at the same time in evil, therefore the Lord permits it; not as one willing it, but as one unable to prevent it consistently with the end, which is salvation.

--_Divine Providence, n._ 16

DEATH AND THE RESURRECTION

"I laid me down and slept: I awaked: for the Lord sustained me."

--_Psalm,_ III, 5

"Now that the dead are raised, even Moses showed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob: for He is not a God of the dead, but of the living; for to Him all are living."

--_Luke_, XX, 37, 38

IMMORTAL BY ENDOWMENT

Man has been so created that as to his inward being he cannot die; for he can believe in God, and also love God, and thus be united to God in faith and love; and to be united to God is to live to eternity.

--_Heavenly Doctrine, n._ 223

FROM WORLD TO WORLD

When the body is no longer able to perform its functions in the natural world, a man is said to die. Still the man does not die; he is only separated from the bodily part which was of use to him in the world. The man himself lives. He lives, because he is man by virtue, not of the body, but of the spirit; for it is the spirit in man which thinks; and thought together with affection makes the man. It is plain, then, that when a man dies, he only passes from one world into the other.... The spirit of man after separation remains awhile in the body, but not after the motion of the heart has entirely ceased. This takes place with a variation according to the diseased condition of which the man dies. As soon as the motion ceases, the man is resuscitated. This is done by the Lord alone.

--_Heaven and Hell, nn._ 445, 447

UNHURT BY DEATH

When a man passes from the natural world into the spiritual, he takes with him everything that belongs to him as a man except his earthly body. (This he leaves when he dies, nor does he ever resume it.[A]) He is in a body as he was in the natural world; and to all appearance there is no difference. But his body is spiritual, and is therefore separated or purified from things terrestrial. And when what is spiritual touches and sees what is spiritual, it is just the same as when what is natural touches and sees what is natural.... A human spirit also enjoys every sense, external and internal, which he enjoyed in the world. He sees as before, hears and speaks as before, smells and tastes as before, and feels when he is touched. He also longs, desires, craves, thinks, reflects, is stirred, loves, wills, as he did previously.... In a word, when a man passes from the one life into the other, or from the one world into the other, it is as though he had passed from one place to another; and he carries with him all that he possesses in himself as a man. It cannot, then, be said, that after death a man has lost anything that really belonged to him. He carries his natural memory with him, too; for he retains all things whatsoever which he has heard, seen, read, learned and thought in the world, from earliest infancy even to the last of life.

--_Heaven and Hell, n._ 461

[Footnote A: Heavenly Doctrine, n. 225.]

THE WORLD OF SPIRITS

Every man at death comes first into the world of spirits, which is midway between heaven and hell; and there he passes through his own states, and is prepared either for heaven or for hell according to his life.... It is to be observed that the world of spirits is one thing, and the spiritual world another. The spiritual world embraces the world of spirits and heaven and hell.

--_Divine Love and Wisdom, n._ 140

THE WAY OF ONE'S OWN LOVE

After death every one goes the way of his love--he who is in a good love, to heaven, and he who is in a wicked love, to hell. Nor does he rest until he is in that society where his ruling love is. What is wonderful, every one knows the way.

Every one's state after death is spiritual, which is such that he cannot be anywhere but in the delight of his own love, which he has acquired for himself by his life in the natural world. From this it appears plainly that no one can be let into the delight of heaven who is in the delight of hell.... This may be still more certainly concluded from the fact that no one is forbidden after death to ascend to heaven. The way is shown him, opportunity is given him, and he is let in. But when one who is in the delight of evil comes into heaven, and breathes in its delight, he begins to be oppressed, and racked at heart, and to feel in a swoon, in which he writhes like a snake put near a fire; and with his face turned away from heaven and toward hell, he flees headlong, nor does he rest until he is in the society of his own love.

--_Divine Providence, nn._ 319, 338

It is an abiding truth that every man rises again after death into another life, and presents himself for judgment. This judgment, however, is circumstanced as follows: As soon as his bodily parts grow cold, which takes place after a few days, he is raised by the Lord at the hands of celestial angels who first are with him. If he is such that he cannot be with them, he is received by spiritual angels, and in turn afterwards by good spirits. For all who come into the other life, whoever they may be, are grateful and welcome new-comers. But as every one's desires follow him, he who has led a bad life cannot remain long with angels or good spirits, but in turn separates himself from them, until at length he comes to spirits of a life conforming with the life he had in the world. Then it seems to him as if he were back in the life of the body; his present life being, in fact, a continuation of his past life. With this life his judgment commences. They who have led a bad life in process of time descend into hell; they who have led a good life, are by degrees raised by the Lord into heaven.

--_Arcana Coelestia, n._ 2119

THE FIRST THREE STATES AFTER DEATH

"He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still."

--_Rev_., XXII, 11

CONTINUATION OF THE OUTWARD LIFE

There are three states through which a man passes after death, before he enters either heaven or hell. The first state is that of his outward nature and life; the second, that of his inward nature and life; and the third, one of preparation. A man passes through these states in the world of spirits.

The first state of a man after death is like his state in the world, because he is then similarly in things outward. His appearance is similar, and so are his speech, his mental habit, and his moral and civil life. As a result he does not know but that he is still in the world, unless he pays attention to things that meet his eye, and to what the angels told him at his resuscitation, that now he is a spirit. Thus one life is carried on into the other, and death is only the transition.

--_Heaven and Hell, nn._ 491, 493

REVELATION OF THE INNER LIFE

After the first state is past, which is the state of the outward nature and life, a spirit is admitted into the state of his inward will and thought, in which, on being left to himself to think freely and unchecked, he had been in the world. He slips unawares into this state, just as he did in the world. When he is in this state, he is in himself, and in his very life; for to think freely from the affection properly one's own, is the very life of man, and is the man.

When a spirit is in the state of his inward nature and life, it appears plainly what manner of man he was in the world; for then he acts from his very self. A man who was inwardly in good in the world, then acts rationally and wisely--more wisely, in fact, than he did in the world; for he has been loosed from connection with the body, and so with worldly things, which caused obscurity and, as it were, interposed a cloud. But a man who was in evil in the world, then acts foolishly and insanely--more insanely, in fact, than he did in the world, for now he is in freedom and not coerced. For when he lived in the world, he was sane in his outward life, for so he assumed the appearance of a rational man. When, therefore, his outward life is laid off, his insanities reveal themselves.

--_Heaven and Hell, nn._ 502, 505

INSTRUCTED FOR HEAVEN

The third state of a man after death is a state of instruction. This is a state in the experience of those who enter heaven and become angels.

Instruction in heaven differs from instruction on earth, in that knowledge is not committed to memory, but to life; for the memory of spirits is in their life, inasmuch as they receive and become imbued with everything that agrees with their life, and they do not receive, still less do they become imbued with, anything that disagrees with it; for spirits are affections, and are in a human form like their affections. Being such, they have inspired in them continually an affection for truth for the sake of the uses of life; for the Lord provides that every one may love the uses which suit his genius, a love that is exalted, too, by the hope of becoming an angel.... With every one, therefore, the affection of truth is united to the affection of use, so fully that they act as one. Thereby truth is planted in service, so much so that the truths which angelic spirits learn, are truths of use. Thus are they instructed and prepared for heaven.

--_Heaven and Hell, nn._ 512, 517

HEAVEN

"Blessed are they that do His commandments, that they may have right to the tree of life; and may enter in through the gates into the city."

--_Rev_., XXII, 14

"Thou wilt show me the path of life; In Thy presence is fulness of joy; At Thy right hand there are pleasures forevermore."

--_Psalm_, XVI, 11

"THE KINGDOM OF GOD IS WITHIN YOU"

Heaven is in a man; and they who have heaven within themselves, come into heaven. Heaven in a man is to acknowledge the Divine, and to be led by the Divine.

Every angel receives the heaven which is around him according to the heaven which is within him. Unless heaven is within a man, none of the heaven around him flows in and is received.

Love to the Lord is the love regnant in the heavens; for there the Lord is loved above all things. Thus the Lord is All in all there. He flows into all the angels, and into each of them. He disposes them; He induces a likeness of Himself on them, and causes Heaven to be where He is. Hence an angel is heaven in the least form; a society is heaven in a greater form; and all the societies together are heaven in the greatest form.

--_Heaven and Hell, nn._ 319, 54, 58

AN ACTUAL WORLD

In general, what appears in heaven, appears the same as it does in our material world of three kingdoms. Things appear before the eyes of angels just as objects of the three kingdoms do before the eyes of men in the world. Still there is this difference: the things which appear in heaven, have a spiritual origin, and those which appear in our world a material origin. Objects of a spiritual origin affect the senses of angels because these senses are spiritual, as those of a material origin affect the senses of men, inasmuch as their senses are material. Heavenly objects are said to have a spiritual origin, because they exist from the Divine which proceeds from the Lord as a Sun; and the Divine that proceeds from the Lord as a Sun is spiritual. For there the Sun is not fire, but Divine Love, appearing before the eyes of the angels as the sun of the world does before the eyes of men; and whatever proceeds from the Divine Love is Divine and is spiritual. Of this origin are all things which exist in the heavens, and they appear in forms like those in our world. It is due to the order of creation that they appear in such forms. According to that order, things which are of love and wisdom with the angels, on descending into the lower sphere in which angels are in respect of their bodies and of their sensation, present themselves in such forms and under such types. These are correspondences.

--_Apocalypse Explained, n._ 926

A WORLD OF ACTION

All heaven's delights are united to uses and inhere in them, because uses are the goods of love and charity, in which the angels are. The angels find all their happiness in use, from use, and according to use. There is the highest freedom in this because it proceeds from interior affection, and is conjoined with ineffable delight. Uses exist in the heavens in all variety and diversity. Never is the use of one angel quite the same as that of another; nor the delight. What is more, the delights of any one person's use are countless. These countless and various delights are nevertheless united in an order so that they mutually regard one another, as do the uses of every member, organ and inner part of the body. They are even more like the uses of each vessel and fibre in every member, organ and vital part; each and all of which are so related that they regard each of its own good in the other, and thus in all, and all in each. As a result of this general and several regard they act as one.

--_Heaven and Hell, nn._ 402, 403, 404, 405

OUR CHILDREN IN HEAVEN

Every little child, wheresoever born, whether within the Church or out of it, whether of pious parents or of impious, is received by the Lord at death; is educated in heaven; is taught and imbued with affections of good and by these with knowledges of truth; and then, as he is perfected in intelligence and wisdom, is introduced into heaven and becomes an angel.

When children die, they are still children in the other life. They have the same infantile mind, the same innocence in ignorance, and the same tenderness in all things. They have only the rudimentary capacity of becoming angels; for children are not yet angels, but are to become angels. The state of children in the other life far surpasses that of children in the world; for they are not clothed with an earthly body, but with a body like that of the angels. The earthly body is in itself heavy, and does not receive its first sensations and impulses from the interior or spiritual world, but from the exterior or natural world. In this world, therefore, infants must learn to walk, to control the body's motions, and to talk. Even their senses, like sight and hearing, must be developed by use. It is quite otherwise with children in the other life. Being spirits, they act at once in expression of their inner being, walking without practice, and also talking, but at first from general affections not yet distinguished into ideas of thought. They are quickly initiated into these, too, however; and this for the reason that outer and inner are homogeneous with them.

The Lord flows into the ideas of children chiefly from their inmost soul, for nothing has closed their ideas, as with adults. No false principles have closed them to the understanding of truth, nor any evil life to the reception of good, nor to becoming wise.

--_Heaven and Hell, nn._ 416, 330, 331, 836

TOWARD THE MORNING OF LIFE

The Lord is present with every human being, urgent and instant to be received; and when a man receives Him, as he does when he acknowledges Him as his God, Creator, Redeemer and Saviour, then is His first Coming, which is called the dawn. From this time the man begins to be enlightened, as to understanding in things spiritual, and to advance into a more and more interior wisdom. As he receives this wisdom from the Lord, so he advances through morning into day, and this day lasts with him into old age, even to death; and after death he passes into heaven to the Lord Himself, and there, though he died an old man, he is restored to the morning of his life, and to eternity he develops the beginnings of the wisdom that was implanted in the natural world.

--_True Christian Religion, n._ 766