Heaven and its Wonders and Hell Part 11

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

For the same reason the Lord is called the East [Oriens] in the Word.{1}

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

142. Another difference is that to the angels the east is always before the face, the west behind, the south to the right, and the north to the left. But since this cannot be easily comprehended in the world, for the reason that men turn the face to every quarter, it shall be explained. The entire heaven turns itself to the Lord as to its common center; to that center do all the angels turn themselves.

Also on the earth, as is well known, there is a directing of all things towards a common center; but there is this difference between this directing in the world and that in heaven, that in heaven the front parts are turned to the common center, but in the world the lower parts of the body. In the world this directing is called centripetal force, also gravitation. The interiors of angels are actually turned forwards; and since interiors manifest themselves in the face it is the face that determines the quarters.{1}

{Footnote 1} In heaven all turn themselves to the Lord (n.

9828, 10130, 10189, 10420). Nevertheless, it is not the angels that turn themselves to the Lord, but the Lord turns the angels to Himself (n. 10189). It is not that the angels are present with the Lord, but the Lord is present with the angels (n.

9415).

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

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

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

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

{Footnote 1} The forehead corresponds to heavenly love; therefore in the Word the "forehead" signifies that love (n.

9936). The eye corresponds to the understanding, because the understanding is internal sight (n. 2701, 4410, 4526, 9051, 10569). For this reason "to lift up the eyes" and "to see"

signifies to understand, perceive, and observe (n. 2789, 2829, 3198, 3202, 4083, 4086, 4339, 5684).

146. The quarters in the heavens that give form to the Lord's celestial kingdom differ from the quarters in the heavens that give form to His spiritual kingdom, for the reason that He is seen by the angels in His celestial kingdom as a sun, but by the angels in His spiritual kingdom as a moon; and where the Lord is seen is the east.

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

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

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

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

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

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

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

149. In like order the angels in each society in heaven dwell in relation to one another-towards the east there those who are in greater degree of love and charity, towards the west those who are in less degree; towards the south those who are in greater light of wisdom and intelligence, and towards the north those who are in less.

This arrangement prevails because each society represents heaven, and is a heaven in a smaller form (see above, n. 51-58). The same arrangement prevails in their a.s.semblies. They are brought into this order by virtue of the form of heaven, from which everyone knows his own place. The Lord also provides that there be in each society those of every kind, for the reason that in form heaven is every where like itself; and yet the arrangement of the whole heaven differs from the arrangement of a society as what is general from its parts, since the societies towards the east surpa.s.s those towards the west, and those towards the south surpa.s.s those towards the north.

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

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

that state in obscurity (n. 3708).

151. The reverse is true of those in the h.e.l.ls. Those who are there do not look to the Lord as a sun nor as a moon; but they look backward away from the Lord to that dense darkness that is in the place of the sun of the world, and to the darkness that is in the place of the earth's moon. Those that are called genii look to that dense darkness that is in the place of the world's sun, and those called spirits look to the darkness that is in the place of the earth's moon.{1} It has been shown above (n. 122) that the world's sun and the earth's moon are not seen in the spiritual world, but in place of that sun a dense darkness over against the sun of heaven, and in place of that moon a darkness over against the moon of heaven.

For this reason the quarters with those in the h.e.l.ls are opposite to the quarters of heaven. The east to them is where that dense darkness and darkness are, the west is where the sun of heaven is, the south is to their right, and the north to their left, and this also in every turning of their bodies. Nor can they face otherwise, because the whole bent and consequent determination of their interiors tends and strives that way. It has been shown above (n. 143) that the bent and consequent actual determination of the interiors of all in the other life are in harmony with their love. The love of those in the h.e.l.ls is the love of self and the world, and these loves are what are signified by the world's sun and the earth's moon (see n. 122); and these loves are opposite to love to the Lord and love towards the neighbor;{2} and this is the cause of their turning themselves backwards away from the Lord to this dense darkness. Moreover, those in the h.e.l.ls dwell likewise in accordance with their quarters, those who are in evil from love of self dwelling from their east to their west, and those who are in the falsities of evil from their south to their north. But more will be said about this below, where the h.e.l.ls are treated of.

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

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

152. When an evil spirit comes among good spirits the quarters are usually so confused that the good scarcely know where their east is.

This I have sometimes seen take place, and have also heard about it from spirits who complained of it.

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

154. XVII. CHANGES OF STATE OF THE ANGELS IN HEAVEN.

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

155. Angels are not constantly in the same state in respect to love, and in consequence in the same state in respect to wisdom; for all their wisdom is from their love and in accordance with their love.

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

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

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

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

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

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

This was ill.u.s.trated by comparison with the sun of the world, that the cause of the changes of state of heat and cold and of light and shade, year by year and day by day, is not in that sun, since it stands unchanged, but the cause is in the earth.

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

{Footnote 2} The angels are being perfected to eternity (n.

4803, 6648). In the heavens one state is never just like another, and from this there is an unceasing process of perfection (n. 10200).