PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE.

1. "I am aware that many who read the following pages and the Memorable

Relations annexed to the chapters, will believe that they are fictions

of the imagination; but I solemnly declare they are not fictions, but

were truly done and seen; and that I saw them, not in any state of the

mind asleep, but in a state of perfect wakefulness: for it has pleased

the Lord to manifest himself to me, and to send me to teach the things

relating to the New Church, which is meant by the New Jerusalem in the

Revelation: for which purpose he has opened the interiors of my mind and

spirit; by virtue of which privilege it has been granted me to be in the

spiritual world with angels, and at the same time in the natural world

with men, and this now (1768) for twenty-five years."

2. On a certain time there appeared to me an angel flying beneath the

eastern heaven, with a trumpet in his hand, which he held to his mouth,

and sounded towards the north, the west, and the south. He was clothed

in a robe, which waved behind him as he flew along, and was girt about

the waist with a band that shone like fire and glittered with

carbuncles, and sapphires: he flew with his face downwards, and alighted

gently on the ground, near where I was standing. As soon as he touched

the ground with his feet, he stood erect, and walked to and fro: and on

seeing me he directed his steps towards me. I was in the spirit, and was

standing in that state on a little eminence in the southern quarter of

the spiritual world. When he came near, I addressed him and asked him

his errand, telling him that I had heard the sound of his trumpet, and

had observed his descent through the air. He replied, "My commission is

to call together such of the inhabitants of this part of the spiritual

world, as have come hither from the various kingdoms of Christendom, and

have been most distinguished for their learning, their ingenuity, and

their wisdom, to assemble on this little eminence where you are now

standing, and to declare their real sentiments, as to what they had

thought, understood, and inwardly perceived, while in the natural world,

respecting Heavenly Joy and Eternal Happiness. The occasion of my

commission is this: several who have lately come from the natural world,

and have been admitted into our heavenly society, which is in the east,

have informed us, that there is not a single person throughout the whole

Christian world that is acquainted with the true nature of heavenly joy

and eternal happiness; consequently that not a single person is

acquainted with the nature of heaven. This information greatly surprised

my brethren and companions; and they said to me, 'Go down, call together

and assemble those who are most eminent for wisdom in the world of

spirits, (where all men are first collected after their departure out of

the natural world,) so that we may know of a certainty, from the

testimony of many, whether it be true that such thick darkness, or dense

ignorance, respecting a future life, prevails among Christians.'" The

angel then said to me, "Wait awhile, and you will see several companies

of the wise ones flocking together to this place, and the Lord will

prepare them a house of assembly." I waited, and lo! in the space of

half an hour, I saw two companies from the north, two from the west, and

two from the south; and as they came near, they were introduced by the

angel that blew the trumpet into the house of assembly prepared for

them, where they took their places in the order of the quarters from

which they came. There were six groups or companies, and a seventh from

the east, which, from its superior light, was not visible to the rest.

When they were all assembled, the angel explained to them the reason of

their meeting, and desired that each company in order would declare

their sentiments respecting Heavenly Joy and Eternal Happiness. Then

each company formed themselves into a ring, with their faces turned one

towards another, that they might recall the ideas they had entertained

upon the subject in the natural world, and after examination and

deliberation might declare their sentiments.

3. After some deliberation, the First Company, which was from the north,

declared their opinion, that heavenly joy and eternal happiness

constitute the very life of heaven; so much so that whoever enters

heaven, enters, in regard to his life, into its festivities, just as a

person admitted to a marriage enters into all the festivities of a

marriage. "Is not heaven," they argued, "before our eyes in a particular

place above us? and is there not there and nowhere else a constant

succession of satisfactions and pleasures? When a man therefore is

admitted into heaven, he is also admitted into the full enjoyment of all

these satisfactions and pleasures, both as to mental perception and

bodily sensation. Of course heavenly happiness, which is also eternal

happiness, consists solely in admission into heaven, and that depends

purely on the divine mercy and favor." They having concluded, the Second

Company from the north, according to the measure of the wisdom with

which they were endowed, next declared their sentiments as follows:

"Heavenly joy and eternal happiness consist solely in the enjoyment of

the company of angels, and in holding sweet communications with them, so

that the countenance is kept continually expanded with joy; while the

smiles of mirth and pleasure, arising from cheerful and entertaining

conversation, continually enliven the faces of the company. What else

can constitute heavenly joys, but the variations of such pleasures to

eternity?" The Third Company, which was the first of the wise ones from

the western quarter, next declared their sentiments according to the

ideas which flowed from their affections: "In what else," said they, "do

heavenly joy and eternal happiness consist but in feasting with Abraham,

Isaac, and Jacob; at whose tables there will be an abundance of rich and

delicate food, with the finest and most generous wines, which will be

succeeded by sports and dances of virgins and young men, to the tunes of

various musical instruments, enlivened by the most melodious singing of

sweet songs; the evening to conclude with dramatic exhibitions, and this

again to be followed by feasting, and so on to eternity?" When they had

ended, the Fourth Company, which was the second from the western

quarter, declared their sentiments to the following purpose: "We have

entertained," said they, "many ideas respecting heavenly joy and eternal

happiness; and we have examined a variety of joys, and compared them one

with another, and have at length come to the conclusion, that heavenly

joys are paradisiacal joys: for what is heaven but a paradise extended

from the east to the west, and from the south to the north, wherein are

trees laden with fruit, and all kinds of beautiful flowers, and in the

midst the magnificent tree of life, around which the blessed will take

their seats, and feed on fruits most delicious to the taste, being

adorned with garlands of the sweetest smelling flowers? In this paradise

there will be a perpetual spring; so that the fruits and flowers will be

renewed every day with an infinite variety, and by their continual

growth and freshness, added to the vernal temperature of the atmosphere,

the souls of the blessed will be daily fitted to receive and taste new

joys, till they shall be restored to the flower of their age, and

finally to their primitive state, in which Adam and his wife were

created, and thus recover their paradise, which has been transplanted

from earth to heaven." The Fifth Company, which was the first of the

ingenious spirits from the southern quarter, next delivered their

opinion: "Heavenly joys and eternal happiness," said they, "consist

solely in exalted power and dignity, and in abundance of wealth, joined

with more than princely magnificence and splendor. That the joys of

heaven, and their continual fruition, which is eternal happiness,

consist in these things, is plain to us from the examples of such

persons as enjoyed them in the former world; and also from this

circumstance, that the blessed in heaven are to reign with the Lord, and

to become kings and princes; for they are the sons of him who is King of

kings and Lord of lords, and they are to sit on thrones and be

ministered to by angels. Moreover, the magnificence of heaven is plainly

made known to us by the description given of the New Jerusalem, wherein

is represented the glory of heaven; that it is to have gates, each of

which shall consist of a single pearl, and streets of pure gold, and a

wall with foundations of precious stones; consequently, every one that

is received into heaven will have a palace of his own, glittering with

gold and other costly materials, and will enjoy dignity and dominion,

each according to his quality and station: and since we find by

experience, that the joys and happiness arising from such things are

natural, and as it were, innate in us, and since the promises of God

cannot fail, we therefore conclude that the most happy state of heavenly

life can be derived from no other source than this." After this, the

Sixth Company, which was the second from the southern quarter, with a

loud voice spoke as follows: "The joy of heaven and its eternal

happiness consist solely in the perpetual glorification of God, in a

never-ceasing festival of praise and thanksgiving, and in the

blessedness of divine worship, heightened with singing and melody,

whereby the heart is kept in a constant state of elevation towards God,

under a full persuasion that he accepts such prayers and praises, on

account of the divine bounty in imparting blessedness." Some of the

company added further, that this glorification would be attended with

magnificent illuminations, with most fragrant incense, and with stately

processions, preceded by the chief priest with a grand trumpet, who

would be followed by primates and officers of various orders, by men

carrying palms, and by women with golden images in their hand.

4. The Seventh Company, which, from its superior light, was invisible to

the rest, came from the east of heaven, and consisted of angels of the

same society as the angel that had sounded the trumpet. When these heard

in their heaven, that not a single person throughout the Christian world

was acquainted with the true nature of heavenly joy and eternal

happiness, they said one to another, "Surely this cannot be true; it is

impossible that such thick darkness and stupidity should prevail amongst

Christians: let us even go down and hear whether it be true; for if it

be so, it is indeed wonderful." Then those angels said to the one that

had the trumpet, "You know that every one that has desired heaven, and

has formed any definite conception in his mind respecting its joys, is

introduced after death into those particular joys which he had imagined;

and after he experiences that such joys are only the offspring of the

vain delusions of his own fancy, he is led out of his error, and

instructed in the truth. This is the case with most of those in the

world of spirits, who in their former life have thought about heaven,

and from their notions of its joys have desired to possess them." On

hearing this, the angel that had the trumpet said to the six companies

of the assembled wise ones, "Follow me; and I will introduce you into

your respective joys, and thereby into heaven."

5. When the angel had thus spoken, he went before them; and he was first

attended by the company who were of opinion that the joys of heaven

consisted solely in pleasant associations and entertaining conversation.

These the angel introduced to an assembly of spirits in the northern

quarter, who, during their abode in the former world, had entertained

the same ideas of the joys of heaven. There was in the place a large and

spacious house, wherein all these spirits were assembled. In the house

there were more than fifty different apartments, allotted to different

kinds and subjects of conversation: in some of these apartments they

conversed about such matters as they had seen or heard in the public

places of resort and the streets of the city; in others the conversation

turned upon the various charms of the fair sex, with a mixture of wit

and humor, producing cheerful smiles on the countenances of all present;

in others they talked about the news relating to courts, to public

ministers, and state policy, and to various matters which had transpired

from privy councils, interspersing many conjectures and reasonings of

their own respecting the issues of such councils; in others again they

conversed about trade and merchandise; in others upon subjects of

literature; in others upon points of civil prudence and morals; and in

others about affairs relating to the Church, its sects, &c. Permission

was granted me to enter and look about the house; and I saw people

running from one apartment to another, seeking such company as was most

suited to their own tempers and inclinations; and in the different

parties I could distinguish three kinds of persons; some as it were

panting to converse, some eager to ask questions, and others greedily

devouring what was said. The house had four doors, one towards each

quarter; and I observed several leaving their respective companies with

a great desire to get out of the house. I followed some of them to the

east door, where I saw several sitting with great marks of dejection on

their faces; and on my inquiring into the cause of their trouble, they

replied, "The doors of this house are kept shut against all persons who

wish to go out; and this is the third day since we entered, to be

entertained according to our desire with company and conversation; and

now we are grown so weary with continual discoursing, that we can

scarcely bear to hear the sound of a human voice; wherefore, from mere

irksomeness, we have betaken ourselves to this door; but on our knocking

to have it opened, we were told, that the doors of this house are never

opened to let any persons out, but only to let them in, and that we must

stay here and enjoy the delights of heaven; from which information we

conclude, that we are to remain here to eternity; and this is the cause

of our sorrow and lowness of spirits; now too we begin to feel an

oppression in the breast, and to be overwhelmed with anxiety." The angel

then addressing them said: "These things in which you imagined the true

joys of heaven to consist, prove, you find, the destruction of all

happiness; since they do not of themselves constitute true heavenly

joys, but only contribute thereto." "In what then," said they to the

angel, "does heavenly joy consist?" The angel replied briefly, "In the

delight of doing something that is useful to ourselves and others; which

delight derives its essence from love and its existence from wisdom. The

delight of being useful, originating in love, and operating by wisdom,

is the very soul and life of all heavenly joys. In the heavens there are

frequent occasions of cheerful intercourse and conversation, whereby the

minds (_mentes_) of the angels are exhilarated, their minds (_animi_)

entertained, their bosoms delighted, and their bodies refreshed; but

such occasions do not occur, till they have fulfilled their appointed

uses in the discharge of their respective business and duties. It is

this fulfilling of uses that gives soul and life to all their delights

and entertainments; and if this soul and life be taken away, the

contributory joys gradually cease, first exciting indifference, then

disgust, and lastly sorrow and anxiety." As the angel ended, the door

was thrown open, and those who were sitting near it burst out in haste,

and went home to their respective labors and employments, and so found

relief and refreshment to their spirits.

6. After this the angel addressed those who fancied the joys of heaven

and eternal happiness consisted of partaking of feasts with Abraham,

Isaac, and Jacob, succeeded by sports and public exhibitions, and these

by other feasts, and so on to eternity. He said, "Follow me; and I will

introduce you into the possession of your enjoyments:" and immediately

he led them through a grove into a plain floored with planks, on which

were set tables, fifteen on one side and fifteen on the other. They then

asked, "What is the meaning of so many tables?" and the angel replied,

"The first table is for Abraham, the second for Isaac, the third for

Jacob, and the rest in order for the twelve apostles: on the other side

are the same number of tables for their wives; the first three are for

Sarah, Abraham's wife, for Rebecca, the wife of Isaac, and for Leah and

Rachel, the wives of Jacob; and the other twelve are for the wives of

the twelve apostles." They had not waited long before the tables were

covered with dishes; between which, at stated distances, were ornaments

of small pyramids holding sweetmeats. The guests stood around the tables

waiting to see their respective presidents: these soon entered according

to their order of precedency, beginning with Abraham, and ending with

the last of the apostles; and then each president, taking his place at

the head of his own table, reclined on a couch, and invited the

bystanders to take their places, each on his couch: accordingly the men

reclined with the patriarchs and apostles, and the women with their

wives: and they ate and drank with much festivity, but with due decorum.

When the repast was ended, the patriarchs and apostles retired; and then

were introduced various sports and dances of virgins and young men; and

these were succeeded by exhibitions. At the conclusion of these

entertainments, they were again invited to feasting; but with this

particular restriction, that on the first day they should eat with

Abraham, on the second with Isaac, on the third with Jacob, on the

fourth with Peter, on the fifth with James, on the sixth with John, on

the seventh with Paul, and with the rest in order till the fifteenth

day, when their festivity should be renewed again in like order, only

changing their seats, and so on to eternity. After this the angel called

together the company that had attended him, and said to them, "All those

whom you have observed at the several tables, had entertained the same

imaginary ideas as yourselves, respecting the joys of heaven and eternal

happiness; and it is with the intent that they may see the vanity of

such ideas, and be withdrawn from them, that those festive

representations were appointed and permitted by the Lord. Those who with

so much dignity presided at the tables, were merely old people and

feigned characters, many of them husbandmen and peasants, who, wearing

long beards, and from their wealth being exceedingly proud and arrogant,

were easily induced to imagine that they were those patriarchs and

apostles. But follow me to the ways that lead from this place of

festivity." They accordingly followed, and observed groups of fifty or

more, here and there, surfeited with the load of meat which lay on their

stomachs, and wishing above all things to return to their domestic

employments, their professions, trades, and handicraft works; but many

of them were detained by the keepers of the grove, who questioned them

concerning the days they had feasted, and whether they had as yet taken

their turns with Peter and Paul; representing to them the shame and

indecency of departing till they had paid equal respect to the apostles.

But the general reply was, "We are surfeited with our entertainment; our

food has become insipid to us, we have lost all relish for it, and the

very sight of it is loathsome to us; we have spent many days and nights

in such repasts of luxury, and can endure it no longer: we therefore

earnestly request leave to depart." Then the keepers dismissed them, and

they made all possible haste to their respective homes.

After this the angel called the company that attended him, and as they

went along he gave them the following information respecting

heaven:--"There are in heaven," says he, "as in the world, both meats

and drinks, both feasts and repasts; and at the tables of the great

there is a variety of the most exquisite food, and all kinds of rich

dainties and delicacies, wherewith their minds are exhilarated and

refreshed. There are likewise sports and exhibitions, concerts of music,

vocal and instrumental, and all these things in the highest perfection.

Such things are a source of joy to them, but not of happiness; for

happiness ought to be within external joys, and to flow from them. This

inward happiness abiding in external joys, is necessary to give them

their proper relish, and make them joys; it enriches them, and prevents

their becoming loathsome and disgusting; and this happiness is derived

to every angel from the use he performs in his duty or employment. There

is a certain vein latent in the affection of the will of every angel,

which attracts his mind to the execution of some purpose or other,

wherein his mind finds itself in tranquillity, and is satisfied. This

tranquillity and satisfaction form a state of mind capable of receiving

from the Lord the love of uses; and from the reception of this love

springs heavenly happiness, which is the life of the above-mentioned

joys. Heavenly food in its essence is nothing but love, wisdom, and use

united together; that is, use effected by wisdom and derived from love;

wherefore food for the body is given to every one in heaven according to

the use which he performs; sumptuous food to those who perform eminent

uses; moderate, but of an exquisite relish, to those who perform less

eminent uses; and ordinary to such as live in the performance of

ordinary uses; but none at all to the slothful."

7. After this the angel called to him the company of the so-called wise

ones, who supposed heavenly joys, and the eternal happiness thence

derived, to consist in exalted power and dominion, with the possession

of abundant treasures, attended with more than princely splendor and

magnificence, and who had been betrayed into this supposition by what is

written in the Word,--that they should be kings and princes, and should

reign for ever with Christ, and should be ministered unto by angels;

with many other similar expressions. "Follow me," said the angel to

them, "and I will introduce you to your joys." So he led them into a

portico constructed of pillars and pyramids: in the front there was a

low porch, through which lay the entrance to the portico; through this

porch he introduced them, and lo! there appeared to be about twenty

people assembled. After waiting some time, they were accosted by a

certain person, having the garb and appearance of an angel, and who said

to them, "The way to heaven is through this portico; wait awhile and

prepare yourselves; for the elder among you are to be kings, and the

younger princes." As he said this, they saw near each pillar a throne,

and on each throne a silken robe, and on each robe a sceptre and crown;

and near each pyramid a seat raised three feet from the ground, and on

each seat a massive gold chain, and the ensigns of an order of

knighthood, fastened at each end with diamond clasps. After this they

heard a voice, saying, "Go now and put on your robes; be seated, and

wait awhile:" and instantly the elder ones ran to the thrones, and the

younger to the seats; and they put on their robes and seated themselves.

When lo! there arose a mist from below, which, communicating its

influence to those on the thrones and the seats, caused them instantly

to assume airs of authority, and to swell with their new greatness, and

to be persuaded in good earnest that they were kings and princes. That

mist was an _aura_ of phantasy or imagination with which their minds

were possessed. Then on a sudden, several young pages presented

themselves, as if they came on wings from heaven; and two of them stood

in waiting behind every throne, and one behind every seat. Afterwards at

intervals a herald proclaimed:--"Ye kings and princes, wait a little

longer; your palaces in heaven are making ready for you; your courtiers

and guards will soon attend to introduce you." Then they waited and

waited in anxious expectation, till their spirits were exhausted, and

they grew weary with desire.

After about three hours, the heavens above them were seen to open, and

the angels looked down in pity upon them, and said, "Why sit ye in this

state of infatuation, assuming characters which do not belong to you?

They have made a mockery of you, and have changed you from men into mere

images, because of the imagination which has possessed you, that you

should reign with Christ as kings and princes, and that angels should

minister unto you. Have you forgotten the Lord's words, that whosoever

would be the greatest in the kingdom of heaven must be the least of all,

and the servant of all? Learn then what is meant by kings and princes,

and by reigning with Christ; that it is to be wise and perform uses. The

kingdom of Christ, which is heaven, is a kingdom of uses; for the Lord

loves every one, and is desirous to do good to every one; and good is

the same thing as use: and as the Lord promotes good or use by the

mediation of angels in heaven, and of men on earth, therefore to such as

faithfully perform uses, he communicates the love thereof, and its

reward, which is internal blessedness; and this is true eternal

happiness. There are in the heavens, as on earth, distinctions of

dignity and eminence, with abundance of the richest treasures; for there

are governments and forms of government, and consequently a variety of

ranks and orders of power and authority. Those of the highest rank have

courts and palaces to live in, which for splendor and magnificence

exceed every thing that the kings and princes of the earth can boast of;

and they derive honor and glory from the number and magnificence of

their courtiers, ministers, and attendants; but then these persons of

high rank are chosen from those whose heartfelt delight consists in

promoting the public good, and who are only externally pleased with the

distinctions of dignity for the sake of order and obedience; and as the

public good requires that every individual, being a member of the common

body, should be an instrument of use in the society to which he belongs,

which use is from the Lord and is effected by angels and men as of

themselves, it is plain that this is meant by reigning with the Lord."

As soon as the angels had concluded, the kings and princes descended

from their thrones and seats, and cast away their sceptres, crowns, and

robes; and the mist which contained the _aura_ of phantasy was

dispersed, and a bright cloud, containing the _aura_ of wisdom

encompassed them, and thus they were presently restored to their sober

senses.

8. After this the angel returned to the house of assembly, and called to

him those who had conceived the joys of heaven and eternal happiness to

consist in paradisiacal delights; to whom he said, "Follow me, and I

will introduce you into your paradisiacal heaven, that you may enter

upon the beatitudes of your eternal happiness." Immediately he

introduced them through a lofty portal, formed of the boughs and shoots

of the finest trees interwoven with each other. After their admission,

he led them through a variety of winding paths in different directions.

The place was a real paradise, on the confines of heaven, intended for

the reception of such as, during their abode on earth, had fancied the

whole heaven to be a single paradise, because it is so called, and had

been led to conceive that after death there would be a perfect rest from

all kinds of labor; which rest would consist in a continual feast of

pleasures, such as walking among roses, being exhilarated with the most

exquisite wines, and participating in continual mirth and festivity; and

that this kind of life could only be enjoyed in a heavenly paradise. As

they followed the angel, they saw a great number of old and young, of

both sexes, sitting by threes and tens in a company on banks of roses;

some of whom were wreathing garlands to adorn the heads of the seniors,

the arms of the young, and the bosoms of the children; others were

pressing the juice out of grapes, cherries, and mulberries, which they

collected in cups, and then drank with much festivity; some were

delighting themselves with the fragrant smells that exhaled far and wide

from the flowers, fruits, and odoriferous leaves of a variety of plants;

others were singing most melodious songs, to the great entertainment of

the hearers; some were sitting by the sides of fountains, and directing

the bubbling streams into various forms and channels; others were

walking, and amusing one another with cheerful and pleasant

conversation; others were retiring into shady arbors to repose on

couches; besides a variety of other paradisiacal entertainment. After

observing these things, the angel led his companions through various

winding paths, till he brought them at length to a most beautiful grove

of roses, surrounded by olive, orange, and citron trees. Here they found

many persons sitting in a disconsolate posture, with their heads

reclined on their hands, and exhibiting all the signs of sorrow and

discontent. The companions of the angel accosted them, and inquired into

the cause of their grief. They replied, "This is the seventh day since

we came into this paradise: on our first admission we seemed to

ourselves to be elevated into heaven, and introduced into a

participation of its inmost joys; but after three days our pleasures

began to pall on the appetite, and our relish was lost, till at length

we became insensible to their taste, and found that they had lost the

power of pleasing. Our imaginary joys being thus annihilated we were

afraid of losing with them all the satisfaction of life, and we began to

doubt whether any such thing as eternal happiness exists. We then

wandered through a variety of paths and passages, in search of the gate

at which we were admitted; but our wandering was in vain: for on

inquiring the way of some persons we met, they informed us, that it was

impossible to find the gate, as this paradisiacal garden is a spacious

labyrinth of such a nature, that whoever wishes to go out, enters

further and further into it; 'wherefore,' said they, 'you must of

necessity remain here to eternity; you are now in the middle of the

garden, where all delights are centred.'" They further said to the

angel's companions, "We have now been in this place for a day and a

half, and as we despair of ever finding our way out, we have sat down to

repose on this bank of roses, where we view around us olive-trees,

vines, orange and citron-trees, in great abundance; but the longer we

look at them, the more our eyes are wearied with seeing, our noses with

smelling, and our palates with tasting: and this is the cause of the

sadness, sorrow, and weeping, in which you now behold us." On hearing

this relation, the attendant angel said to them, "This paradisiacal

labyrinth is truly an entrance into heaven; I know the way that leads

out of it; and if you will follow me, I will shew it you." No sooner had

he uttered those words than they arose from the ground, and, embracing

the angel, attended him with his companions. The angel as they went

along, instructed them in the true nature of heavenly joy and eternal

happiness thence derived. "They do not," said he, "consist in external

paradisiacal delights, unless they are also attended with internal.

External paradisiacal delights reach only the senses of the body; but

internal paradisiacal delights reach the affections of the soul; and the

former without the latter are devoid of all heavenly life, because they

are devoid of soul; and every delight without its corresponding soul,

continually grows more and more languid and dull, and fatigues the mind

more than labor. There are in every part of heaven paradisiacal gardens,

in which the angels find much joy; and so far as it is attended with a

delight of the soul, the joy is real and true." Hereupon they all asked,

"What is the delight of the soul, and whence is it derived?" The angel

replied, "The delight of the soul is derived from love and wisdom

proceeding from the Lord; and as love is operative, and that by means of

wisdom, therefore they are both fixed together in the effect of such

operation; which effect is use. This delight enters into the soul by

influx from the Lord, and descends through the superior and inferior

regions of the mind into all the senses of the body, and in them is full

and complete; becoming hereby a true joy, and partaking of an eternal

nature from the eternal fountain whence it proceeds. You have just now

seen a paradisiacal garden; and I can assure you that there is not a

single thing therein, even the smallest leaf, which does not exist from

the marriage of love and wisdom in use: wherefore if a man be in this

marriage, he is in a celestial paradise, and therefore in heaven."

9. After this, the conducting angel returned to the house of assembly,

and addressed those who had persuaded themselves that heavenly joy and

eternal happiness consist in a perpetual glorification of God, and a

continued festival of prayer and praise to eternity; in consequence of a

belief they had entertained in the world that they should then see God,

and because the life of heaven, originating in the worship of God, is

called a perpetual sabbath. "Follow me," said the angel to them, "and I

will introduce you to your joy." So he led them into a little city, in

the middle of which was a temple, and where all the houses were said to

be consecrated chapels. In that city they observed a great concourse of

people flocking together from all parts of the neighboring country; and

among them a number of priests, who received and saluted them on their

arrival, and led them by the hand to the gates of the temple, and from

thence into some of the chapels around it, where they initiated them

into the perpetual worship of God; telling them that the city was one of

the courts leading to heaven, and that the temple was an entrance to a

most spacious and magnificent temple in heaven, where the angels glorify

God by prayers and praises to eternity. "It is ordained," said they,

"both here and in heaven, that you are first to enter into the temple,

and remain there for three days and three nights and after this

initiation you are to enter the houses of the city, which are so many

chapels consecrated by us to divine worship, and in every house join the

congregation in a communion of prayers, praises, and repetitions of holy

things; you are to take heed also that nothing but pious, holy, and

religious subjects enter into your thoughts, or make a part of your

conversation." After this the angel introduced his companions into the

temple, which they found filled and crowded with many persons, who on

earth had lived in exalted stations, and also with many of an inferior

class: guards were stationed at the doors to prevent any one from

departing until he had completed his stay of three days. Then said the

angel, "This is the second day since the present congregation entered

the temple: examine them, and you will see their manner of glorifying

God." On their examining them, they observed that most of them were fast

asleep, and that those who were awake were listless and yawning; many of

them, in consequence of the continual elevation of their thoughts to

God, without any attention to the inferior concerns of the body, seemed

to themselves, and thence also to others, as if their faces were

unconnected with their bodies; several again had a wild and raving look

with their eyes, because of their long abstraction from visible objects;

in short, every one, being quite tired out, seemed to feel an oppression

at the chest, and great weariness of spirits, which showed itself in a

violent aversion to what they heard from the pulpit, so that they cried

out to the preacher to put an end to his discourse, for their ears were

stunned, they could not understand a single word he said, and the very

sound of his voice was become painful to them. They then all left their

seats, and, crowding in a body to the doors, broke them open, and by

mere violence made their way through the guards. The priests hereupon

followed, and walked close beside them, teaching, praying, sighing, and

encouraging them to celebrate the solemn festival, and to glorify God,

and sanctify themselves; "and then," said they, "we will initiate you

into the eternal glorification of God in that most magnificent and

spacious temple which is in heaven, and so will introduce you to the

enjoyment of eternal happiness." These words, however, made but little

impression upon them, on account of the listlessness of their minds,

arising from the long elevation of their thoughts above their ordinary

labors and employments. But when they attempted to disengage themselves

from them, the priests caught hold of their hands and garments, in order

to force them back again into the temple to a repetition of their

prayers and praises; but in vain: they insisted on being left to

themselves to recruit their spirits; "we shall else die," they said,

"through mere faintness and weariness." At that instant, lo! there

appeared four men in white garments, with mitres on their heads; one of

them while on earth had been an archbishop, and the other three bishops,

all of whom had now become angels. As they approached, they addressed

themselves to the priests, and said, "We have observed from heaven how

you feed these sheep. Your instruction tends to their infatuation. Do

you not know that to glorify God means to bring forth the fruits of

love; that is, to discharge all the duties of our callings with

faithfulness, sincerity, and diligence? for this is the nature of love

towards God and our neighbor; and this is the bond and blessing of

society. Hereby God is glorified, as well as by acts of worship at

stated times after these duties. Have you never read these words of the

Lord, _Herein is my Father glorified, that ye bring forth much fruit; so

shall ye be my disciples_, John xv. 8. Ye priests indeed may glorify God

by your attendance on his worship, since this is your office, and from

the discharge of it you derive honor, glory, and recompense; but it

would be as impossible for you as for others thus to glorify God, unless

honor, glory, and recompense were annexed to your office." Having said

this, the bishops ordered the doorkeepers to give free ingress and

egress to all, there being so great a number of people, who, from their

ignorance of the state and nature of heaven, can form no other idea of

heavenly joy than that it consists in the perpetual worship of God.

10. After this the angel returned with his companions to the place of

assembly, where the several companions of the wise ones were still

waiting; and next he addressed those who fancied that heavenly joy and

eternal happiness depend only on admittance into heaven, which is

obtained merely by divine grace and favor; and that in such case the

persons introduced would enter into the enjoyments of heaven, just as

those introduced to a court-festival or a marriage, enter into the

enjoyment of such scenes. "Wait here awhile," said the angel, "until I

sound my trumpet, and call together those who have been most

distinguished for their wisdom in regard to the spiritual things of the

Church." After some hours, there appeared nine men, each having a wreath

of laurel on his head as a mark of distinction: these the angel

introduced into the house of assembly, where all the companies before

collected were still waiting; and then in their presence he addressed

the nine strangers, and said, "I am informed, that in compliance with

your desire, you have been permitted to ascend into heaven, according to

your ideas thereof, and that you have returned to this inferior or

sub-celestial earth, perfectly well informed as to the nature and state

of heaven: tell us therefore what you have seen, and how heaven appeared

to you." Then they replied in order; and the First thus began: "My idea

of heaven from my earliest infancy to the end of my life on earth was,

that it was a place abounding with all sorts of blessings,

satisfactions, enjoyments, gratifications, and delights; and that if I

were introduced there, I should be encompassed as by an atmosphere of

such felicities, and should receive it with the highest relish, like a

bridegroom at the celebration of his nuptials, and when he enters the

chamber with his bride. Full of this idea, I ascended into heaven, and

passed the first guard and also the second; but when I came to the

third, the captain of the guard accosted me and said, 'Who are you,

friend?' I replied, 'Is not this heaven? My longing desire to ascend

into heaven has brought me hither; I pray you therefore permit me to

enter.' Then he permitted me; and I saw angels in white garments, who

came about me and examined me, and whispered to each other, 'What new

guest is this, who is not clothed in heavenly raiment?' I heard what

they said, and thought within myself, This is a similar case to that

which the Lord describes, of the person who came to the wedding, and had

not on a wedding garment: and I said, 'Give me such garments;' at which

they smiled: and instantly one came from the judgment-hall with this

command: 'Strip him naked, cast him out, and throw his clothes after

him;' and so I was cast out." The Second in order then began as follows:

"I also supposed that if I were but admitted into heaven, which was over

my head, I should there be encompassed with joys, which I should partake

of to eternity. I likewise wished to be there, and my wish was granted;

but the angels on seeing me fled away, and said one to another, 'What

prodigy is this! how came this bird of night here?' On hearing which, I

really felt as if I had undergone some change, and was no longer a man:

this however was merely imaginary, and arose from my breathing the

heavenly atmosphere. Presently, however, there came one running from the

judgment-hall, with an order that two servants should lead me out, and

conduct me back by the way I had ascended, till I had reached my own

home; and when I arrived there, I again appeared to others and also to

myself as a man." The Third said, "I always conceived heaven to be some

place of blessedness independent of the state of the affections;

wherefore as soon as I came into this world, I felt a most ardent desire

to go to heaven. Accordingly I followed some whom I saw ascending

thither, and was admitted along with them; but I did not proceed far;

for when I was desirous to delight my mind (_animus_) according to my

idea of heavenly blessedness, a sudden stupor, occasioned by the light

of heaven, which is as white as snow, and whose essence is said to be

wisdom, seized my mind (_mens_) and darkness my eyes, and I was reduced

to a state of insanity: and presently, from the heat of heaven, which

corresponds with the brightness of its light, and whose essence is said

to be love, there arose in my heart a violent palpitation, a general

uneasiness seized my whole frame, and I was inwardly excruciated to such

a degree that I threw myself flat on the ground. While I was in this

situation, one of the attendants came from the judgment-hall with an

order to carry me gently to my own light and heat; and when I came there

my spirit and my heart presently returned to me." The Fourth said that

he also had conceived heaven to be some place of blessedness independent

of the state of the affections. "As soon therefore," said he, "as I came

into the spiritual world, I inquired of certain wise ones whether I

might be permitted to ascend into heaven, and was informed that this

liberty was granted to all, but that there was need of caution how they

used it, lest they should be cast down again. I made light of this

caution, and ascended in full confidence that all were alike qualified

for the reception of heavenly bliss in all its fulness: but alas! I was

no sooner within the confines of heaven, than my life seemed to be

departing from me, and from the violent pains and anguish which seized

my head and body, I threw myself prostrate on the ground, where I

writhed about like a snake when it is brought near the fire. In this

state I crawled to the brink of a precipice, from which I threw myself

down, and being taken up by some people who were standing near the place

where I fell, by proper care I was soon brought to myself again." The

other Five then gave a wonderful relation of what befell them in their

ascents into heaven, and compared the changes they experienced as to

their states of life, with the state of fish when raised out of water

into air, and with that of birds when raised out of air into ether; and

they declared that, after having suffered so much pain, they had no

longer any desire to ascend into heaven, and only wished to live a life

agreeable to the state of their own affections, among their like in any

place whatever. "We are well informed," they added, "that in the world

of spirits, where we now are, all persons undergo a previous

preparation, the good for heaven, and the wicked for hell; and that

after such preparation they discover ways open for them to societies of

their like, with whom they are to live eternally; and that they enter

such ways with the utmost delight, because they are suitable to their

love." When those of the first assembly had heard these relations, they

all likewise acknowledged, that they had never entertained any other

notion of heaven than as of a place where they should enter upon the

fruition of never-ceasing delights. Then the angel who had the trumpet

thus addressed them: "You see now that the joys of heaven and eternal

happiness arise not from the place, but from the state of the man's

life; and a state of heavenly life is derived from love and wisdom; and

since it is use which contains love and wisdom, and in which they are

fixed and subsist, therefore a state of heavenly life is derived from

the conjunction of love and wisdom in use. It amounts to the same if we

call them charity, faith, and good works; for charity is love, faith is

truth whence wisdom is derived, and good works are uses. Moreover in our

spiritual world there are places as in the natural world; otherwise

there could be no habitations and distinct abodes; nevertheless place

with us is not place, but an appearance of place according to the state

of love and wisdom, or of charity and faith. Every one who becomes an

angel, carries his own heaven within himself, because he carries in

himself the love of his own heaven; for a man from creation is the

smallest effigy, image, and type of the great heaven, and the human form

is nothing else; wherefore every one after death comes into that society

of heaven of whose general form he is an individual effigy;

consequently, when he enters into that society he enters into a form

corresponding to his own; thus he passes as it were from himself into

that form as into another self, and again from that other self into the

same form in himself, and enjoys his own life in that of the society,

and that of the society in his own; for every society in heaven may be

considered as one common body, and the constituent angels as the similar

parts thereof, from which the common body exists. Hence it follows, that

those who are in evils, and thence in falses, have formed in themselves

an effigy of hell, which suffers torment in heaven from the influx and

violent activity of one opposite upon another; for infernal love is

opposite to heavenly love, and consequently the delights of those two

loves are in a state of discord and enmity, and whenever they meet they

endeavor to destroy each other."

11. After this a voice was heard from heaven, saying to the angel that

had the trumpet, "Select ten out of the whole assembly, and introduce

them to us. We have heard from the Lord that He will prepare them so as

to prevent the heat and light, or the love and wisdom, of our heaven,

from doing them any injury during the space of three days." Ten were

then selected and followed the angel. They ascended by a steep path up a

certain hill, and from thence up a mountain, on the summit of which was

situated the heaven of those angels, which had before appeared to them

at a distance like an expanse in the clouds. The gates were opened for

them; and after they had passed the third gate, the introducing angel

hastened to the prince of the society, or of that heaven, and announced

their arrival. The prince said, "Take some of my attendants, and carry

them word that their arrival is agreeable to me, and introduce them into

my reception-room, and provide for each a separate apartment with a

chamber, and appoint some of my attendants and servants to wait upon

them and attend to their wishes:" all which was done. On being

introduced by the angel, they asked whether they might go and see the

prince; and the angel replied, "It is now morning, and it is not

allowable before noon; till that time every one is engaged in his

particular duty and employment: but you are invited to dinner, and then

you will sit at table with our prince; in the meantime I will introduce

you into his palace, and show you its splendid and magnificent

contents."

12. When they were come to the palace, they first viewed it from

without. It was large and spacious, built of porphyry, with a foundation

of jasper; and before the gates were six lofty columns of lapis lazuli;

the roof was of plates of gold, the lofty windows, of the most

transparent crystal, had frames also of gold. After viewing the outside

they were introduced within, and were conducted from one apartment to

another; in each of which they saw ornaments of inexpressible elegance

and beauty; and beneath the roof were sculptured decorations of

inimitable workmanship. Near the walls were set silver tables overlaid

with gold, on which were placed various implements made of precious

stones, and of entire gems in heavenly forms, with several other things,

such as no eye had ever seen on earth, and consequently such as could

never be supposed to exist in heaven. While they were struck with

astonishment at these magnificent sights, the angel said, "Be not

surprised; the things which you now behold are not the production and

workmanship of any angelic hand, but are framed by the Builder of the

universe, and presented as a gift to our prince; wherefore the

architectonic art is here in its essential perfection, and hence are

derived all the rules of that art which are known and practised in the

world." The angel further said, "You may possibly conceive that such

objects charm our eyes, and infatuate us by their grandeur, so that we

consider them as constituting the joys of our heaven: this however is

not the case; for our affections not being set on such things, they are

only contributory to the joys of our hearts; and therefore, so far as we

contemplate them as such, and as the workmanship of God, so far we

contemplate in them the divine omnipotence and mercy."

13. After this the angel said to them, "It is not yet noon: come with me

into our prince's garden, which is near the palace." So they went with

him; and as they were entering, he said, "Behold here the most

magnificent of all the gardens in our heavenly society!" But they

replied, "How! there is no garden here. We see only one tree, and on its

branches and at its top as it were golden fruit and silver leaves, with

their edges adorned with emeralds, and beneath the tree little children

with their nurses." Hereupon the angel, with an inspired voice said,

"This tree is in the midst of the garden; some of us call it the tree of

our heaven, and some, the tree of life. But advance nearer, and your

eyes will be opened, and you will see the garden." They did so, and

their eyes were opened, and they saw numerous trees bearing an abundance

of fine flavored fruit, entwined about with young vines, whose tops with

their fruit inclined towards the tree of life in the midst. These trees

were planted in a continuous series, which, proceeding from a point, and

being continued into endless circles, or gyrations, as of a perpetual

spiral, formed a perfect spiral of trees, wherein one species

continually succeeded another, according to the worth and excellence of

their fruit. The circumgyration began at a considerable distance from

the tree in the midst, and the intervening space was radiant with a beam

of light, which caused the trees in the circle to shine with a graduated

splendor that was continued from the first to the last. The first trees

were the most excellent of all, abounding with the choicest fruits, and

were called paradisiacal trees, being such as are never seen in any

country of the natural world, because none such ever grew or could grow

there. These were succeeded by olive-trees, the olives by vines, these

by sweet-scented shrubs, and these again by timber trees, whose wood was

useful for building. At stated intervals in this spiral or gyre of

trees, were interspersed seats, formed of the young shoots of the trees

behind, brought forward and entwined in each other, while the fruit of

the trees hanging over at the same time enriched and adorned them. At

this perpetually winding circle of trees, there were passages which

opened into flower-gardens, and from them into shrubberies, laid out

into areas and beds. At the sight of all these things the companions of

the angels exclaimed, "Behold heaven in form! wherever we turn our eyes

we feel an influx of somewhat celestially-paradisiacal, which is not to

be expressed." At this the angel rejoicing said, "All the gardens of our

heaven are representative forms or types of heavenly beatitudes in their

origins; and because the influx of these beatitudes elevated your minds,

therefore you exclaimed, 'Behold heaven in form!' but those who do not

receive that influx, regard these paradisiacal gardens only as common

woods or forests. All those who are under the influence of the love of

use receive the influx; but those who are under the influence of the

love of glory not originating in use, do not receive it." Afterwards he

explained to them what every particular thing in the garden represented

and signified.

14. While they were thus employed, there came a messenger from the

prince, with an invitation to them to dine with him; and at the same

time two attendants brought garments of fine linen, and said, "Put on

these; for no one is admitted to the prince's table unless he be clothed

in the garments of heaven." So they put them on, and accompanied their

angel, and were shewn into a drawing-room belonging to the palace, where

they waited for the prince; and there the angel introduced them to the

company and conversation of the grandees and nobles, who were also

waiting for the prince's appearing. And lo! in about an hour the doors

were opened, and through one larger than the rest, on the western side,

he was seen to enter in stately procession. His inferior counsellors

went before him, after them his privy-counsellors, and next the chief

officers belonging to the court; in the middle of these was the prince;

after him followed courtiers of various ranks, and lastly the guards; in

all they amounted to a hundred and twenty. Then the angel, advancing

before the ten strangers, who by their dress now appeared like inmates

of the place, approached with them towards the prince, and reverently

introduced them to his notice; and the prince, without stopping the

procession, said to them, "Come and dine with me." So they followed him

into the dining-hall, where they saw a table magnificently set out,

having in the middle a tall golden pyramid with a hundred branches in

three rows, each branch having a small dish, or basket, containing a

variety of sweetmeats and preserves, with other delicacies made of bread

and wine; and through the middle of the pyramid there issued as it were

a bubbling fountain of nectareous wine, the stream of which, falling

from the summit of the pyramid separated into different channels and

filled the cups. At the sides of this pyramid were various heavenly

golden forms, on which were dishes and plates covered with all kinds of

food. The heavenly forms supporting the dishes and plates were forms of

art, derived from wisdom, such as cannot be devised by any human art, or

expressed by any human words: the dishes and plates were of silver, on

which were engraved forms similar to those that supported them; the cups

were transparent gems. Such was the splendid furniture of the table.

15. As regards the dress of the prince and his ministers, the prince

wore a long purple robe, set with silver stars wrought in needle-work;

under this robe he had a tunic of bright silk of a blue or hyacinthine

color; this was open about the breast, where there appeared the forepart

of a kind of zone or ribbon, with the ensign of his society; the badge

was an eagle sitting on her young at the top of a tree; this was wrought

in polished gold set with diamonds. The counsellors were dressed nearly

after the same manner, but without the badge; instead of which they wore

sapphires curiously cut, hanging from their necks by a golden chain. The

courtiers wore brownish cloaks, wrought with flowers encompassing young

eagles; their tunics were of an opal-colored silk, so were also their

lower garments; thus were they dressed.

16. The privy-counsellors, with those of inferior order, and the

grandees stood around the table, and by command of the prince folded

their hands, and at the same time in a low voice said a prayer of

thanksgiving to the Lord; and after this, at a sign from the prince,

they reclined on couches at the table. The prince then said to the ten

strangers, "Do ye also recline with me; behold, there are your couches:"

so they reclined; and the attendants, who were before sent by the prince

to wait upon them, stood behind them. Then said the prince to them,

"Take each of you a plate from its supporting form, and afterwards a

dish from the pyramid;" and they did so; and lo! instantly new plates

and dishes appeared in the place of those that were taken away; and

their cups were filled with wine that streamed from the fountain out of

the tall pyramid: and they ate and drank. When dinner was about half

ended, the prince addressed the ten new guests, and said, "I have been

informed that you were convened in the country which is immediately

under this heaven, in order to declare your thoughts respecting the joys

of heaven and eternal happiness thence derived, and that you professed

different opinions each according to his peculiar ideas of delight

originating in the bodily senses. But what are the delights of the

bodily senses without those of the soul? The former are animated by the

latter. The delights of the soul in themselves are imperceptible

beatitudes; but, as they descend into the thoughts of the mind, and

thence into the sensations of the body, they become more and more

perceptible: in the thoughts of the mind they are perceived as

satisfactions, in the sensations of the body as delights, and in the

body itself as pleasures. Eternal happiness is derived from the latter

and the former taken together; but from the latter alone there results a

happiness not eternal but temporary, which quickly comes to an end and

passes away, and in some cases becomes unhappiness. You have now seen

that all your joys are also joys of heaven, and that these are far more

excellent than you could have conceived; yet such joys do not inwardly

affect our minds. There are three things which enter by influx from the

Lord as a one into our souls; these three as a one, or this trine, are

love, wisdom, and use. Love and wisdom of themselves exist only ideally,

being confined to the affections and thoughts of the mind; but in use

they exist really, because they are together in act and bodily

employment; and where they exist really, there they also subsist. And as

love and wisdom exist and subsist in use, it is by use we are affected;

and use consists in a faithful, sincere, and diligent discharge of the

duties of our calling. The love of use, and a consequent application to

it, preserve the powers of the mind, and prevent their dispersion; so

that the mind is guarded against wandering and dissipation, and the

imbibing of false lusts, which with their enchanting delusions flow in

from the body and the world through the senses, whereby the truths of

religion and morality, with all that is good in either, become the sport

of every wind; but the application of the mind to use binds and unites

those truths, and disposes the mind to become a form receptible of the

wisdom thence derived; and in this case it extirpates the idle sports

and pastimes of falsity and vanity, banishing them from its centre

towards the circumference. But you will hear more on this subject from

the wise ones of our society, when I will send to you in the afternoon."

So saying, the prince arose, and the new guests along with him, and

bidding them farewell, he charged the conducting angel to lead them back

to their private apartments, and there to show them every token of

civility and respect, and also to invite some courteous and agreeable

company to entertain them with conversation respecting the various joys

of this society.

17. The angel executed the prince's charge; and when they were turned to

their private apartments, the company, invited from the city to inform

them respecting the various joys of the society, arrived, and after the

usual compliments entered into conversation with them as they walked

along in a strain at once entertaining and elegant. But the conducting

angel said, "These ten men were invited into this heaven to see its

joys, and to receive thereby a new idea concerning eternal happiness.

Acquaint us therefore with some of its joys which affect the bodily

senses; and afterwards, some wise ones will arrive, who will acquaint us

with what renders those joys satisfactory and happy." Then the company

who were invited from the city related the following particulars:--"1.

There are here days of festivity appointed by the prince, that the mind,

by due relaxation, may recover from the weariness which an emulative

desire may occasion in particular cases. On such days we have concerts

of music and singing in the public places, and out of the city are

exhibited games and shows: in the public places at such times are raised

orchestras surrounded with balusters formed of vines wreathed together,

from which hang bunches of ripe grapes; within these balusters in three

rows, one above another, sit the musicians, with their wind and stringed

instruments of various tones, both high and low, loud and soft; and near

them are singers of both sexes who entertain the citizens with the

sweetest music and singing, both in concert and solo, varied at times as

to its particular kind: these concerts continue on those days of

festivity from morning till noon, and afterwards till evening. 2.

Moreover, every morning from the houses around the public places we hear

the sweetest songs of virgins and young girls, which resound though the

whole city. It is an affection of spiritual love, which is sung every

morning; that is, it is rendered sonorous by modifications of the voice

in singing, or by modulations. The affection in the song is perceived as

the real affection, flowing into the minds of the hearers, and exciting

them to a correspondence with it: such is the nature of heavenly

singing. The virgin-singers say, that the sound of their song is as it

were self-inspired and self-animated from within, and exalted with

delight according to the reception it meets with from the hearers. When

this is ended, the windows of the houses around the public places, and

likewise of those in the streets, are shut, and so also are the doors;

and then the whole city is silent, and no noise heard in any part of it,

nor is any person seen loitering in the streets, but all are intent on

their work and the duties of their calling. 3. At noon, however, the

doors are opened, and in the afternoon also the windows in some houses,

and boys and girls are seen playing in the streets, while their masters

and mistresses sit in the porches of their houses, watching over them,

and keeping them in order. 4. At the extreme parts of the city there are

various sports of boys and young men, as running, hand-ball, tennis,

&c.; there are besides trials of skill among the boys, in order to

discover the readiness of their wit in speaking, acting, and perceiving;

and such as excel receive some leaves of laurel as a reward; not to

mention other things of a like nature, designed to call forth and

exercise the latent talents of the young people. 5. Moreover out of the

city are exhibited stage-entertainments, in which the actors represent

the various graces and virtues of moral life, among whom are inferior

characters for the sake of relatives." And one of the ten asked, "How

for the sake of relatives?" And they replied, "No virtue with its graces

and beauties, can be suitably represented except by means of relatives,

in which are comprised and represented all its graces and beauties, from

the greatest to the least; and the inferior characters represent the

least, even till they become extinct; but it is provided by law, that

nothing of the opposite, which is indecorous and dishonorable, should be

exhibited, except figuratively, and as it were remotely. The reason of

which provision is, because nothing that is honorable and good in any

virtue can by successive progressions pass over to what is dishonorable

and evil: it only proceeds to its least, when it perishes; and when that

is the case, the opposite commences; wherefore heaven, where all things

are honorable and good, has nothing in common with hell, where all

things are dishonorable and evil."

18. During this conversation, a servant came in and brought word, that

the eight wise ones, invited by the prince's order, were arrived, and

wished to be admitted; whereupon the angel went out to receive and

introduce them: and presently the wise ones, after the customary

ceremonies of introduction, began to converse with them on the

beginnings and increments of wisdom, with which they intermixed various

remarks respecting its progression, shewing, that with the angels it

never ceases or comes to a period, but advances and increases to

eternity. Hereupon the attendant angel said to them, "Our prince at

table while talking with these strangers respecting the seat or abode of

wisdom, showed that it consists in use: if agreeable to you, be pleased

to acquaint them further on the same subject." They therefore said,

"Man, at his first creation, was endued with wisdom and its love, not

for the sake of himself, but that he might communicate it to others from

himself. Hence it is a maxim inscribed on the wisdom of the wise, that

no one is wise for himself alone, or lives for himself, but for others

at the same time: this is the origin of society, which otherwise could

not exist. To live for others is to perform uses. Uses are the bonds of

society, which are as many in number as there are good uses; and the

number of uses is infinite. There are spiritual uses, such as regard

love to God and love towards our neighbour; there are moral and civil

uses, such as regard the love of the society and state to which a man

belongs, and of his fellow-citizens among whom he lives; there are

natural uses, which regard the love of the world and its necessities;

and there are corporeal uses, such as regard the love of

self-preservation with a view to superior uses. All these uses are

inscribed on man, and follow in order one after another; and when they

are together, one is in the other. Those who are in the first uses,

which are spiritual, are in all the succeeding ones, and such persons

are wise; but those who are not in the first, and yet are in the second,

and thereby in the succeeding ones, are not so highly principled in

wisdom, but only appear to be so by virtue of an external morality and

civility; those who are neither in the first nor second, but only in the

third and fourth, have not the least pretensions to wisdom; for they are

satans, loving only the world and themselves for the sake of the world;

but those who are only in the fourth, are least wise of all; for they

are devils, because they live to themselves alone, and only to others

for the sake of themselves. Moreover, every love has its particular

delight; for it is by delight that love is kept alive; and the delight

of the love of uses is a heavenly delight, which enters into succeeding

delights in their order, and according to the order of succession,

exalts them and makes them eternal." After this they enumerated the

heavenly delights proceeding from the love of uses, and said, that they

are a thousand times ten thousand; and that all who enter heaven enter

into those delights. With further wise conversation on the love of use,

they passed the day with them until evening.

19. Towards evening there came a messenger clothed in linen to the ten

strangers who attended the angel, and invited them to a

marriage-ceremony which was to be celebrated the next day, and the

strangers were much rejoiced to think that they were also to be present

at a marriage-ceremony in heaven. After this they were conducted to the

house of one of the counsellors, and supped with him; and after supper

they returned to the palace, and each retired to his own chamber, where

they slept till morning. When they awoke, they heard the singing of the

virgins and young girls from the houses around the public places of

resort, which we mentioned above. They sung that morning the affection

of conjugial love; the sweetness of which so affected and moved the

hearers, that they perceived sensibly a blessed serenity instilled into

their joys, which at the some time exalted and renewed them. At the hour

appointed the angel said, "Make yourselves ready, and put on the

heavenly garments which our prince sent you;" and they did so, and lo!

the garments were resplendent as with a flaming light; and on their

asking the angel, "Whence is this?" he replied, "Because you are going

to a marriage-ceremony; and when that is the case, our garments always

assume a shining appearance, and become marriage garments."

20. After this the angel conducted them to the house where the nuptials

were to be celebrated, and the porter opened the door; and presently

being admitted within the house, they were received and welcomed by an

angel sent from the bridegroom, and were introduced and shewn to the

seats intended for them: and soon after they were invited into an

ante-chamber, in the middle of which they saw a table, and on it a

magnificent candlestick with seven branches and sconces of gold: against

the walls there were hung silver lamps, which being lighted made the

atmosphere appear of a golden hue: and they observed on each side of the

candlestick two tables, on which were set loaves in three rows; there

were tables also at the four corners of the room, on which were placed

crystal cups. While they were viewing these things, lo! a door opened

from a closet near the marriage-chamber, and six virgins came out, and

after them the bridegroom and the bride, holding each other by the hand,

and advancing towards a seat placed opposite to the candlestick, on

which they seated themselves, the bridegroom on the left hand, and the

bride on the right, while the six virgins stood by the seat near the

bride. The bridegroom was dressed in a robe of bright purple, and a

tunic of fine shining linen, with an ephod, on which was a golden plate

set round with diamonds, and on the plate was engraved a young eagle,

the marriage-ensign of that heavenly society; on his head he wore a

mitre: the bride was dressed in a scarlet mantle, under which was a

gown, ornamented with fine needle-work, that reached from her neck to

her feet, and beneath her bosom she wore a golden girdle, and on her

head a golden crown set with rubies. When they were thus seated, the

bridegroom turning himself towards the bride, put a golden ring on her

finger; he then took bracelets and a pearl necklace, and clasped the

bracelets about her wrists, and the necklace about her neck, and said,

"_Accept these pledges_;" and as she accepted them he kissed her, and

said, "Now thou art mine;" and he called her his wife. On this all the

company cried out, "May the divine blessing be upon you!" These words

were first pronounced by each separately, and afterwards by all

together. They were pronounced also in turn by a certain person sent

from the prince as his representative; and at that instant the

ante-chamber was filled with an aromatic smoke, which was a token of

blessing from heaven. Then the servants in waiting took loaves from the

two tables near the candlestick, and cups, now filled with wine, from

the tables at the corners of the room, and gave to each of the guests

his own loaf and his own cup, and they ate and drank. After this the

husband and his wife arose, and the six virgins attended them with the

silver lamps, now lighted, in their hands to the threshold; and the

married pair entered their chamber; and the door was shut.

21. Afterwards the conducting angel talked with the guests about his ten

companions, acquainting them how he was commissioned to introduce them,

and shew them the magnificent things contained in the prince's palace,

and other wonderful sights; and how they had dined at table with him,

and afterwards had conversed with the wise ones of the society; and he

said, "May I be permitted to introduce them also to you, in order that

they may enjoy the pleasure of your conversation?" So he introduced

them, and they entered into discourse together. Then a certain wise

personage, one of the marriage-guests, said, "Do you understand the

meaning of what you have seen?" They replied, "But little;" and then

they asked him, "Why was the bridegroom, who is now a husband, dressed

in that particular manner?" He answered, "Because the bridegroom, now a

husband, represented the Lord, and the bride, who is now a wife,

represented the church; for marriages in heaven represent the marriage

of the Lord with the church. This is the reason why he wore a mitre on

his head, and was dressed in a robe, a tunic, and an ephod, like Aaron;

and why the bride had a crown on her head, and wore a mantle like a

queen; but to-morrow they will be dressed differently, because this

representation lasts no longer than to-day." They further asked, "Since

he represented the Lord, and she the church, why did she sit at his

right hand?" The wise one replied, "Because there are two things which

constitute the marriage of the Lord with the church--love and wisdom;

the Lord is love, and the church is wisdom; and wisdom is at the right

hand of love; for every member of the church is wise as of himself, and

in proportion as he is wise he receives love from the Lord. The right

hand also signifies power; and love has power by means of wisdom; but,

as we have just observed, after the marriage-ceremony the representation

is changed; for then the husband represents wisdom, and the wife the

love of his wisdom. This love however is not primary, but secondary

love; being derived from the Lord to the wife through the wisdom of the

husband: the love of the Lord, which is the primary love, is the

husband's love of being wise; therefore after marriage, both together,

the husband and his wife, represent the church." They asked again, "Why

did not you men stand by the bridegroom, now the husband, as the six

virgins stood by the bride, now the wife?" The wise one answered,

"Because we to-day are numbered among the virgins; and the number six

signifies all and what is complete." But they said, "Explain your

meaning." He replied, "Virgins signify the church; and the church

consists of both sexes: therefore also we, with respect to the church,

are virgins. That this is the case, is evident from these words in the

Revelation: '_These are those who were not defiled with women; for they

are Virgins: and they follow the Lamb whithersoever he goeth_,' chap.

xiv. 4. And as virgins signify the church, therefore the Lord likened it

to ten Virgins invited to a marriage, Mat. xxv. And as Israel, Zion, and

Jerusalem, signify the church, therefore mention is so often made in the

Word, of the Virgin and Daughter of Israel, of Zion, and of Jerusalem.

The Lord also describes his marriage with the church in these words:

'_upon thy right hand did stand the Queen in gold of Ophir: her clothing

is of wrought gold: she shall be brought unto the king in raiment of

needlework: the Virgins her companions that follow her shall enter into

the king's palace_.' Psalm xlv. 9-16." Lastly they asked, "Is it not

expedient that a priest be present and minister at the marriage

ceremony?" The wise one answered, "This is expedient on the

earth, but not in the heavens, by reason of the representation of the

Lord himself and the church. On the earth they are not aware of this;

but even with us a priest ministers in whatever relates to betrothings,

or marriage contracts, and hears, receives, confirms, and consecrates

the consent of the parties. Consent is the essential of marriage; all

succeeding ceremonies are its formalities."

22. After this the conducting angel went to the six virgins, and gave

them an account of his companions, and requested that they would

vouchsafe to join company with them. Accordingly they came; but when

they drew near, they suddenly retired, and went into the ladies'

apartment to the virgins their companions. On seeing this, the

conducting angel followed them, and asked why they retired so suddenly

without entering into conversation? They replied. "We cannot approach:"

and he said, "Why not?" They answered, "We do not know; but we perceived

something which repelled us and drove us back again. We hope they will

excuse us." The angel then returned to his companions, and told them

what the virgins had said, and added, "I conjecture that your love of

the sex is not chaste. In heaven we love virgins for their beauty and

the elegance of their manners; and we love them intensely, but

chastely." Hereupon his companions smiled and said, "You conjecture

right: who can behold such beauties near and not feel some excitement?"

23. After much entertaining conversation the marriage-guests departed,

and also the ten strangers with their attendant angel; and the evening

being far advanced, they retired to rest. In the morning they heard a

proclamation, TO-DAY IS THE SABBATH. They then arose and asked the angel

what it meant: he replied, "It is for the worship of God, which returns

at stated periods, and is proclaimed by the priests. The worship is

performed in our temples and lasts about two hours; wherefore if it

please you, come along with me, and I will introduce you." So they made

themselves ready, and attended the angel, and entered the temple. It was

a large building capable of containing about three thousand persons, of

a semicircular form, with benches or seats carried round in a continued

sweep according to the figure of the temple; the hinder ones being more

elevated than those in front. The pulpit in front of the seats was drawn

a little from the centre; the door was behind the pulpit on the left

hand. The ten strangers entered with their conducting angel, who pointed

out to them the places where they were to sit; telling them, "Every one

that enters the temple knows his own place by a kind of innate

perception; nor can he sit in any place but his own: in case he takes

another place, he neither hears nor perceives anything, and he also

disturbs the order; the consequence of which is, that the priest is not

inspired."

24. When the congregation had assembled, the priest ascended the pulpit,

and preached a sermon full of the spirit of wisdom. The discourse was

concerning the sanctity of the Holy Scriptures, and the conjunction of

the Lord with both worlds, the spiritual and the natural, by means

thereof. In the illustration in which he then was, he fully proved, that

that holy book was dictated by Jehovah the Lord, and that consequently

He is in it, so as to be the wisdom it contains; but that the wisdom

which is Himself therein, lies concealed under the sense of the letter,

and is opened only to those who are in the truths of doctrine, and at

the same time in goodness of life, and thus who are in the Lord, and the

Lord in them. To his discourse he added a votive prayer and descended.

As the audience were going out, the angel requested the priest to speak

a few words of peace with his ten companions; so he came to them, and

they conversed together for about half an hour. He discoursed concerning

the divine trinity--that it is in Jesus Christ, in whom all the fulness

of the Godhead dwells bodily, according to the declaration of the

apostle Paul; and afterwards concerning the union of charity and faith;

but he said, "the union of charity and truth;" because faith is truth.

25. After expressing their thanks they returned home; and then the angel

said to them, "This is the third day since you came into the society of

this heaven, and you were prepared by the Lord to stay here three days;

it is time therefore that we separate; put off therefore the garments

sent you by the prince, and put on your own." When they had done so,

they were inspired with a desire to be gone; so they departed and

descended, the angel attending them to the place of assembly; and there

they gave thanks to the Lord for vouchsafing to bless them with

knowledge, and thereby with intelligence, concerning heavenly joys and

eternal happiness.

26. "I again solemnly declare, that these things were done and said as

they are related; the former in the world of spirits, which is

intermediate between heaven and hell, and the latter in the society of

heaven to which the angel with the trumpet and the conductor belonged.

Who in the Christian world would have known anything concerning heaven,

and the joys and happiness there experienced, the knowledge of which is

the knowledge of salvation, unless it had pleased the Lord to open to

some person the sight of his spirit, in order to shew and teach them?

That similar things exist in the spiritual world is very manifest from

what were seen and heard by the apostle John, as described in the

Revelation; as that he saw the Son of Man in the midst of seven

candlesticks; also a tabernacle, temple, ark, and altar in heaven; a

book sealed with seven seals; the book opened, and horses going forth

thence; four animals around the throne; twelve thousand chosen out of

every tribe; locusts ascending out of the bottomless pit; a dragon, and

his combat with Michael; a woman bringing forth a male child, and flying

into a wilderness on account of the dragon; two beasts, one ascending

out of the sea, the other out of the earth; a woman sitting upon a

scarlet beast; the dragon cast out into a lake of fire and brimstone; a

white horse and a great supper; a new heaven and a new earth, and the

holy Jerusalem descending described as to its gates, wall, and

foundation; also a river of the water of life, and trees of life bearing

fruits every month; besides several other particulars; all which things

were seen by John, while as to his spirit he was in the spiritual world

and in heaven: not to mention the things seen by the apostles after the

Lord's resurrection; and what were afterwards seen and heard by Peter,

Acts xi.; also by Paul; moreover by the prophets; as by Ezekiel, who saw

four animals which were cherubs, chap i. and chap x.; a new temple and a

new earth, and an angel measuring them, chap. xl.-xlviii.; and was led

away to Jerusalem, and saw there abominations: and also into Chaldea

into captivity, chap. viii. and chap. xi. The case was similar with

Zechariah, who saw a man riding among myrtles; also four horns, chap. i.

8, and following verses; and afterwards a man with a measuring-line in

his hand, chap. ii. 1, and following verses; likewise a candlestick and

two olive trees, chap. iv. 2, and following verses; also a flying roll

and an ephah, chap. v. 1, 6; also four chariots going forth between two

mountains, and horses, chap. vi. 1, and following verses. So likewise

with Daniel, who saw four beasts coming up out of the sea, chap. vii. 1,

and following verses; also combats of a ram and he-goat, chap. viii. 1,

and following verses; who also saw the angel Gabriel, and had much

discourse with him, chap. ix.: the youth of Elisha saw chariots and

horses of fire round about Elisha, and saw them when his eyes were

opened, 2 Kings vi. 15, and following verses. From these and several

other instances in the Word, it is evident, that the things which exist

in the spiritual world, appeared to many both before and after the

Lord's coming: is it any wonder then, that the same things should now

also appear when the church is commencing, or when the New Jerusalem is

coming down from the Lord out of heaven?"