Chapter VIII: Part 8

{Footnote 2} The sensual is the outmost of man's life adhering
to and inhering in his bodily part (n. 5077, 5767, 9212, 9216,
9331, 9730). He is called a sensual man who judges all things
and draws all his conclusions from the bodily senses, and
believes nothing except what he sees with his eyes and touches
with his hands (n. 5094, 7693). Such a man thinks in externals,
and not interiorly in himself (n. 5089, 5094, 6564, 7693). His
interiors are so closed up that he sees nothing of spiritual
truth in them (n. 6564, 6844, 6845). In a word, he is in gross
natural light and thus perceives nothing that is from the light
of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624,
6844, 6845). Interiorly he is antagonistic to the things of
heaven and the church (n. 6201, 6316, 6844, 6845, 6948, 6949).
The learned who have confirmed themselves against the truths of
the church come to be such (n. 6316). Sensual men are more
cunning and malicious than others (n. 7693, 10236). They reason
keenly and cunningly, but from the bodily memory, in which they
place all intelligence (n. 195, 196, 5700, 10236). But they
reason from the fallacies of the senses (n. 5084, 6948, 6949,
7693).

268. It can be seen how great the wisdom of angels is from the fact that in the heavens there is a communication of all things; intelligence and wisdom are communicated from one to another, and heaven is a common sharing of all goods; and this for the reason that heavenly love is such that it wishes what is its own to be another's; consequently no one in heaven perceives his own good in himself to be good unless it is also in another; and this is the source of the happiness of heaven. This the angels derive from the Lord, for such is His Divine love. That there is such a communication of all things in the heavens it has been permitted me to know by experience. Certain simple spirits were at one time taken up into heaven, and when there they entered into angelic wisdom, and then understood things that they were never before able to comprehend, and spoke things that they were unable to utter in their former state.

269. The wisdom of the angels is indescribable in words; it can only be illustrated by some general things. Angels can express in a single word what a man cannot express in a thousand words. Again, a single angelic word contains innumerable things that cannot be expressed in the words of human language; for in each of the things uttered by angels there are arcana of wisdom in continuous connection that human knowledges never reach. Again, what the angels fail to express in the words of their speech they make up by the tone, in which there is an affection for the things in their order; for (as has been said above, n. 236, 241) tones express affections, as words express ideas of thought from the affections; and for this reason the things heard in heaven are said to be ineffable. So, too, the angels are able to express in a few words every least thing written in an entire volume, and give to every word meanings that elevate the mind to interior wisdom; for their speech is such as to be in accord with their affections, and each word is in accord with their ideas; and their words are varied in infinite ways in accord with the series of things which in complex are in the thought. [2] Still again, the interior angels are able to perceive from the tone and from a few words the entire life of one speaking; for from the tone as varied by the ideas in the words they perceive his ruling love upon which, as it were, every particular of his life is inscribed.{1} All this makes clear the nature of angelic wisdom. In comparison with human wisdom it is as a myriad to one, or as the moving forces of the whole body, which are numberless, to the activities from them which appear to human sense as a single thing, or as the thousand particulars of an object seen under a perfect microscope to the one obscure thing seen by the naked eye. [3] Let me illustrate the subject by an example. An angel from his wisdom was describing regeneration, and brought forward arcana respecting it in their order even to some hundreds, filling each of them with ideas in which there were interior arcana, and this from beginning to end; for he explained how the spiritual man is conceived anew, is carried as it were in the womb, is born, grows up and is gradually perfected. He said that the number of arcana could be increased even to thousands, and that those told were only about the regeneration of the external man, while there were numberless more about the regeneration of the internal man. From these and other like things heard from the angels it has been made clear to me how great is their wisdom, and how great in comparison is the ignorance of man, who scarcely knows what regeneration is, and is ignorant of every least step of the process when he is being regenerated.

{Footnote 1} That which universally rules or is dominant in man
is in every particular of his life, thus in each thing and all
things of his thought and affection (n. 4459, 5949, 6159, 6571,
7648, 8067, 8853-8858). A man is such as his ruling love is (n.
917, 1040, 8858); illustrated by examples (n. 8854, 8857). That
which rules universally constitutes the life of the spirit of
man (n. 7648). It is his very will, his very love, and the end
of his life, since that which a man will he loves, and that
which he loves he has as an end (n. 1317, 1568, 1571, 1909,
3796, 5949, 6936). Therefore man is such as his will is, or
such as his ruling love is, or such as the end of his life is
(n. 1568, 1571, 3570, 4054, 6571, 6935, 6938, 8856, 10076,
10109, 10110, 10284).

270. The wisdom of the angels of the third or inmost heaven shall now be described, and also how far it surpasses the wisdom of the angels of the first or outmost heaven. The wisdom of the angels of the third or inmost heaven is incomprehensible even to those who are in the outmost heaven, for the reason that the interiors of the angels of the third heaven have been opened to the third degree, while the interiors of angels of the first heaven have been opened only to the first degree; and all wisdom increases towards interiors and is perfected as these are opened (n. 208, 267). [2] Because the interiors of the angels of the third or inmost heaven have been opened to the third degree, Divine truths are as it were inscribed on them; for the interiors of the third degree are more in the form of heaven than the interiors of the second and first degrees, and the form of heaven is from the Divine truth, thus in accord with the Divine wisdom, and this is why the truth is as it were inscribed on these angels, or are as it were instinctive or inborn in them. Therefore as soon as these angels hear genuine Divine truths they instantly acknowledge and perceive them, and afterwards see them as it were inwardly in themselves. As the angels of that heaven are such they never reason about Divine truths, still less do they dispute about any truth whether it is so or not; nor do they know what it is to believe or to have faith. They say, "What is faith? for I perceive and see that a thing is so." This they illustrate by comparisons; for example, that it would be as when any one with a companion, seeing a house and the various things in it and around it, should say to his companion that he ought to believe that these things exist, and that they are such as he sees them to be; or seeing a garden and trees and fruit in it, should say to his companion that he ought to have faith that there is a garden and trees and fruits, when yet he is seeing them clearly with his eyes. For this reason these angels never mention faith, and have no idea what it is; neither do they reason about Divine truths, still less do they dispute about any truth whether it is so or not.{1} [3] But the angels of the first or outmost heaven do not have Divine truths thus inscribed on their interiors, because with them only the first degree of life is opened; therefore they reason about truths, and those who reason see almost nothing beyond the fact of the matter about which they are reasoning, or go no farther beyond the subject than to confirm it by certain considerations, and having confirmed it they say that it must be a matter of faith and must be believed. [4] I have talked with angels about this, and they said that the difference between the wisdom of the angels of the third heaven and the wisdom of the angels of the first heaven is like that between what is clear and what is obscure; and the former they compared to a magnificent palace full of all things for use, surrounded on all sides by parks, with magnificent things of many kinds round about them; and as these angels are in the truths of wisdom they can enter into the palace and behold all things, and wander about in the parks in every direction and delight in it all. But it is not so with those who reason about truths, especially with those who dispute about them, as such do not see truths from the light of truth, but accept truths either from others or from the sense of the letter of the Word, which they do not interiorly understand, declaring that truths must be believed, or that one must have faith, and are not willing to have any interior sight admitted into these things. The angels said that such are unable to reach the first threshold of the palace of wisdom, still less to enter into it and wander about in its grounds, for they stop at the first step. It is not so with those that are in truths themselves; nothing impedes these from going on and progressing without limit, for the truths they see lead them wherever they go, and into wide fields, for every truth has infinite extension and is in conjunction with manifold others. [5] They said still further that the wisdom of the angels of the inmost heaven consists principally in this, that they see Divine and heavenly things in every single object, and wonderful things in a series of many objects; for everything that appears before their eyes is a correspondent; as when they see palaces and gardens their view does not dwell upon the things that are before their eyes, but they see the interior things from which they spring, that is, to which they correspond, and this with all variety in accordance with the aspect of the objects; thus they see innumerable things at the same time in their order and connection; and this so fills their minds with delight that they seem to be carried away from themselves. That all things that are seen in the heavens correspond to the Divine things that are in the angels from the Lord may be seen above (n. 170-176).

{Footnote 1} The celestial angels know innumerable things, and
are immeasurably wiser than the spiritual angels (n. 2718). The
celestial angels do not think and talk from faith, as the
spiritual angels do, for they have from the Lord a perception
of all things that constitute faith (n. 202, 597, 607, 784,
1121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336).
In regard to the truths of faith they say only "Yea, yea, or
Nay, nay," while the spiritual angels reason about whether a
thing is true (n. 2715, 3246, 4448, 9166, 10786, where the
Lord's words, "Let your discourse be Yea, yea, Nay nay" (Matt.
5:37), are explained).

271. Such are the angels of the third heaven because they are in love to the Lord, and that love opens the interiors of the mind to the third degree, and is a receptacle of all things of wisdom. It must be understood also that the angels of the inmost heaven are still being continually perfected in wisdom, and this differently from the angels of the outmost heaven. The angels of the inmost heaven do not store up Divine truths in the memory and thus make out of them a kind of science; but as soon as they hear them they perceive them and apply them to the life. For this reason Divine truths are as permanent with them as if they were inscribed on them, for what is committed in such a way to the life is contained in it. But it is not so with the angels of the outmost heaven. These first store up Divine truths in the memory and stow them away with their knowledge, and draw them out therefrom to perfect their understanding by them, and will them and apply them to the life, but with no interior perception whether they are truths; and in consequence they are in comparative obscurity. It is a notable fact that the angels of the third heaven are perfected in wisdom by hearing and not by seeing. What they hear from preachings does not enter into their memory, but enters directly into their perception and will, and comes to be a matter of life; but what they see with their eyes enters into their memory, and they reason and talk about it; which shows that with them the way of hearing is the way of wisdom. This, too, is from correspondence, for the ear corresponds to obedience, and obedience belongs to the life; while the eye corresponds to intelligence, and intelligence is a matter of doctrine.{1} The state of these angels is described in different parts of the Word, as in Jeremiah:

I will put My law in their mind, and write it on their
heart. They shall teach no more everyone his friend and
everyone his brother, saying, Know ye Jehovah; for they
shall all know Me, from the least of them even unto the
greatest of them (31:33, 34).

And in Matthew,

Let your speech be Yea, yea, Nay, nay; what is more than
these is from evil (5:37).

"What is more than these is from evil" because it is not from the Lord; and inasmuch as the angels of the third heaven are in love to the Lord the truths that are in them are from the Lord. In that heaven love to the Lord is willing and doing Divine truth, for Divine truth is the Lord in heaven.

{Footnote 1} Of the correspondence of the ear and of hearing
(n. 4652-4660). The ear corresponds to and therefore signifies
perception and obedience (n. 2542, 3869, 4653, 5017, 7216,
8361, 9311, 9397, 10061). The ear signifies the reception of
truths (n. 5471, 5475, 9926). The correspondence of the eye and
its sight (n. 4403-4421, 4523-4534); from which the sight of
the eye signifies the intelligence that belongs to faith, and
also faith (n. 2701, 4410, 4526, 6923 9051, 10569).

272. There is a still further reason, and this is in heaven the primary reason, why the angels are able to receive so great wisdom, namely, that they are without the love of self; for to the extent that any one is without the love of self he can become wise in Divine things. It is that love that closes up the interiors against the Lord and heaven, and opens the exteriors and turns them toward itself; and in consequence all in whom that love rules are in thick darkness in respect to the things of heaven, however much light they may have in worldly matters. The angels, on the other hand, are in the light of wisdom because they are without the love of self, for the heavenly loves in which they are, which are love to the Lord and love towards the neighbor, open the interiors, because these loves are from the Lord and the Lord Himself is in them. (That these loves constitute heaven in general, and form heaven in each one in particular, may be seen above, n. 13-19). As heavenly loves open the interiors to the Lord so all angels turn their faces towards the Lord (n. 142); because in the spiritual world the love turns the interiors of everyone to itself, and whichever way it turns the interiors it also turns the face, since the face there makes one with the interiors, for it is their outward form. Because the love turns the interiors and the face to itself, it also conjoins itself to them (love being spiritual conjunction), and shares its own with them. From that turning and consequent conjunction and sharing the angels have their wisdom. That all conjunction and all turning in the spiritual world are in accord may be seen above (n. 255).

273. Although the angels are continually perfected in wisdom,{1} their wisdom, even to eternity, cannot become so perfect that there can be any ratio between it and the Lord's Divine wisdom; for the Lord's Divine wisdom is infinite and the wisdom of angels finite; and between what is Infinite and what is finite no ratio is possible.

{Footnote 1} Angels are perfected to eternity (n. 4803, 6648).

274. As it is wisdom that makes the angels perfect and constitutes their life, and as heaven with its goods flows into everyone in accordance with his wisdom, so all in heaven desire and hunger for wisdom much as a hungry man hungers for food. So, too, knowledge, intelligence, and wisdom are spiritual nutriment, as food is natural nutriment; and the one corresponds to the other.

275. The angels in the same heaven, or in the same society of heaven, are not all in like wisdom; their wisdom differs. Those at the center are in the greatest wisdom, and those round about even to the borders are in less wisdom. The decrease of wisdom in accord with the distance from the center is like the decrease of light verging to shade (see n. 43 and 128). Their light is in the same degree as their wisdom, since the light of heaven is the Divine wisdom, and everyone is in light in the measure of his reception of wisdom. Respecting the light of heaven and the varying kinds of reception of it see above (n. 126-132).

276. XXXI. THE STATE OF INNOCENCE OF ANGELS IN HEAVEN.

What innocence is and its nature few in the world know, and those who are in evil know nothing about it. It is, indeed, visible to the eyes, as seen in the face, speech and movements, particularly of children; and yet what innocence is, and especially that it is that in which heaven is stored up in man is unknown. In making this known let us proceed in order, and consider first the innocence of childhood, then the innocence of wisdom, and lastly the state of heaven in regard to innocence.

277. The innocence of childhood or of children is not genuine innocence, for it is innocence not in internal form but only in external form. Nevertheless one may learn from it what innocence is, since it shines forth from the face of children and from some of their movements and from their first speech, and affects those about them. It can be seen that children have no internal thought, for they do not yet know what is good and what is evil, or what is true and what is false, of which such thought consists. [2] Consequently they have no prudence from what is their own, no purpose or deliberation, thus no end that looks to evil; neither have they anything of their own acquired from love of self and the world; they do not attribute anything to themselves, regarding all that they have as received from their parents; they are content with the few and paltry things presented to them, and find delight in them; they have no solicitude about food and clothing, and none about the future; they do not look to the world and covet many things from it; they love their parents and nurses and their child companions with whom they play in innocence; they suffer themselves to be led; they give heed and obey. [3] And being in this state they receive everything as a matter of life; and therefore, without knowing why, they have becoming manners, and also learn to talk, and have the beginning of memory and thought, their state of innocence serving as a medium whereby these things are received and implanted. But this innocence, as has been said above, is external because it belongs to the body alone, and not to the mind;{1} for their minds are not yet formed, the mind being understanding and will and thought and affection therefrom. [4] I have been told from heaven that children are specially under the Lord's auspices, and that they receive influx from the inmost heaven, where there is a state of innocence that this influx passes through their interiors, and that in its passing through, their interiors are affected solely by the innocence; and for this reason innocence is shown in their faces and in some of their movements and becomes evident; and that it is this innocence by which parents are inmostly affected, and that gives rise to the love that is called storge.

{Footnote 1} The innocence of children is not true innocence,
but true innocence has its abode in wisdom (n. 1616, 2305,
2306, 3494, 4563, 4797, 5608, 9301, 10021). The good of
childhood is not spiritual good, but it becomes such by the
implantation of truth (n. 3504). Nevertheless the good of
childhood is a medium whereby intelligence is implanted (n.
1616, 3183, 9301, 10110). Without the good of innocence in
childhood man would be a wild man (n. 3494). Whatever the mind
is imbued with in childhood appears natural (n. 3494).

278. The innocence of wisdom is genuine innocence, because it is internal, for it belongs to the mind itself, that is, to the will itself and from that to the understanding. And when there is innocence in these there is also wisdom, for wisdom belongs to the will and understanding. This is why it is said in heaven that innocence has its abode in wisdom, and that an angel has just so much of innocence as he has of wisdom. This is confirmed by the fact that those who are in a state of innocence attribute nothing of good to themselves, but regard all things as received and ascribe them to the Lord; that they wish to be led by Him and not by themselves; that they love everything that is good and find delight in everything that is true, because they know and perceive that loving what is good, that is, willing and doing it, is loving the Lord, and loving truth is loving the neighbor; that they live contented with their own, whether it be little or much, because they know that they receive just as much as is good for them-those receiving little for whom a little is useful, and those receiving much for whom much is useful; also that they do not themselves know what is good for them, the Lord alone knowing this, who looks in all things that He provides to what is eternal. [2] Neither are they anxious about the future; anxiety about the future they call care for the morrow, which they define as grief on account of losing or not receiving things that are not necessary for the uses of life. With companions they never act from an evil end but from what is good, just, and sincere. Acting from an evil end they call cunning, which they shun as the poison of a serpent, since it is wholly antagonistic to innocence. As they love nothing so much as to be led of the Lord, attributing all things they receive to Him, they are kept apart from what is their own [proprium]; and to the extent that they are kept apart from what is their own the Lord flows into them; and in consequence of this whatever they hear from the Lord, whether through the Word or by means of preaching, they do not store up in the memory, but instantly obey it, that is, will it and do it, their will being itself their memory. These for the most part outwardly appear simple, but inwardly they are wise and prudent. These are meant by the Lord in the words,

Be ye prudent as serpents and simple as doves (Matt.
10:16).

Such is the innocence that is called the innocence of wisdom. [3] Because innocence attributes nothing of good to itself, but ascribes all good to the Lord, and because it thus loves to be led by the Lord, and is the source of the reception of all good and truth, from which wisdom comes,--because of this man is so created as to be during his childhood in external innocence, and when he becomes old in internal innocence, to the end that he may come by means of the former into the latter, and from the latter return into the former. For the same reason when a man becomes old he dwindles in body and becomes again like a child, but like a wise child, that is, an angel, for a wise child is in an eminent sense an angel. This is why in the Word, "a little child" signifies one who is innocent, and "an old man" signifies one who is wise in whom is innocence.{1}

{Footnote 1} In the Word "little children" signify innocence
(n. 5608); likewise "sucklings" (n. 3183). An "old man"
signifies one who is wise, and in an abstract sense wisdom (n.
3183, 6524). Man is so created that in proportion as he verges
towards old age he may become like a little child, and that
innocence may then be in his wisdom, and in that state he may
pass into heaven and become an angel (n. 3183, 5608).

279. The same is true of everyone who is being regenerated. Regeneration, as regards the spiritual man, is re-birth. Man is first introduced into the innocence of childhood, which is that one knows no truth and can do no good from himself, but only from the Lord, and desires and seeks truth only because it is truth, and good only because it is good. As man afterwards advances in age good and truth are given him by the Lord. At first he is led into a knowledge of them, then from knowledge into intelligence, and finally from intelligence into wisdom, innocence always accompanying, which consists, as has been said, in his knowing nothing of truth, and being unable to do anything good from himself but only from the Lord. Without such a belief and such a perception of it no one can receive any thing of heaven. Therein does the innocence of wisdom chiefly consist.

280. As innocence consists in being led by the Lord and not by self, so all who are in heaven are in innocence; for all who are there love to be led by the Lord, knowing that to lead themselves is to be led by what is their own, and what is one's own is loving oneself, he that loves himself not permitting himself to be led by any one else. Therefore, so far as an angel is in innocence he is in heaven, in other words, is in Divine good and Divine truth, for to be in these is to be in heaven. Consequently the heavens are distinguished by degrees of innocence-those who are in the outmost or first heaven are in innocence of the first or outmost degree; those who are in the middle or second heaven are in innocence of the second or middle degree; while those who are in the inmost or third heaven are in innocence of the third or inmost degree, and are therefore the veriest innocences of heaven, for more than all others they love to be led by the Lord as little children by their father; and for the same reason the Divine truth that they hear immediately from the Lord or mediately through the Word and preaching they take directly into their will and do it, thus committing it to life. And this is why their wisdom is so superior to that of the angels of the lower heavens (see n. 270, 271). These angels of the inmost heaven, being such are nearest to the Lord from whom they receive innocence, and are so separated from what is their own that they live as it were in the Lord. Externally they appear simple, and before the eyes of the angels of the lower heavens they appear like children, that is, as very small, and not very wise, although they are the wisest of the angels of heaven; since they know that they have nothing of wisdom from themselves, and that acknowledging this is being wise. They know also that what they know is as nothing compared to what they do not know; and they say that knowing, acknowledging, and perceiving this is the first step towards wisdom. These angels have no clothing, because nakedness corresponds to innocence.{1}

{Footnote 1} All in the inmost heaven are innocences (n. 154,
2736, 3887). Therefore they appear to others like children (n.
154). They are also naked (n. 165, 8375, 9960). Nakedness
belongs to innocence (n. 165, 8375). Spirits have a custom of
exhibiting innocence by laying aside their garments and
presenting themselves naked (n. 165, 8375, 9960).

281. I have talked much with angels about innocence, and have been told that innocence is the being [esse] of all good, and that good is therefore so far good as it has innocence in it, consequently that wisdom is so far wisdom as it partakes of innocence; and the same is true of love, charity, and faith;{1} and therefore no one can enter heaven unless he possesses innocence; and this the Lord teaches when He says:

Suffer little children to come unto Me, and forbid them
not; for of such is the kingdom of the heavens. Verily I
say unto you, Whoever shall not receive the kingdom of the
heavens as a little child, he shall not enter into it
(Mark 10:14, 16; Luke 18:16, 17),

Here as elsewhere In the Word "little children" mean those who are innocent. A state of innocence is also described by the Lord in Matthew (6:25-34), but by correspondences only. Good is good so far as it has innocence in it, for the reason that all good is from the Lord, and innocence is a willingness to be led by the Lord. I have also been told that truth can be conjoined to good and good to truth only by means of innocence, and therefore an angel is not an angel of heaven unless he has innocence in him; for heaven is not in any one until good is conjoined to truth in him; and this is why the conjunction of truth and good is called the heavenly marriage, and the heavenly marriage is heaven. Again, I have been told that true marriage love derives its existence from innocence, because it derives its existence from the conjunction of good and truth, and the two minds of husband and wife are in that conjunction, and when that conjunction descends it presents the appearance of marriage love; for consorts are in mutual love, as their minds are. This is why in marriage love there is a playfulness like that of childhood and like that of innocence.{2}

{Footnote 1} Every good of love and truth of faith, to be good
and true must have innocence in it (n. 2526, 2780, 3111, 3994,
6013, 7840, 9262, 10134). Innocence is the essential of good
and truth (n. 2780, 7840). No one is admitted into heaven
unless he possesses something of innocence (4797).

{Footnote 2} True marriage love is innocence (n. 2736).
Marriage love consists in willing what the other wills, thus
mutually and reciprocally (n. 2731). They who are in marriage
love dwell together in the inmosts of life (n. 2732). There is
a union of the two minds, and thus from love they are a one (n.
10168, 10169). True marriage love derives its origin and
essence from the marriage of good and truth (n. 2728, 2729).
About angelic spirits who have a perception from the idea of
the conjunction of good and truth whether anything of marriage
exists (n. 10756). Marriage love is wholly like the conjunction
of good and truth (n. 1904, 2173, 2508, 2729, 3103, 3132, 3155,
3179, 3180, 4358, 5807, 5835, 9206, 9207, 9495, 9637).
Therefore in the Word "marriage" means the marriage of good and
truth, such as there is in heaven and such as there will be in
the church (n. 3132, 4434, 4835).

282. Because innocence With the angels of heaven is the very being [esse] of good, it is evident that the Divine good that goes forth from the Lord is innocence itself, for it is that good that flows into angels, and affects their inmosts, and arranges and fits them for receiving all the good of heaven. It is the same with children, whose interiors are not only formed by means of innocence flowing through them from the Lord, but also are continually being fitted and arranged for receiving the good of heavenly love, since the good of innocence acts from the inmost; for that good, as has been said, is the being [esse] of all good. From all this it can be seen that all innocence is from the Lord. For this reason the Lord is called in the Word a "lamb," a lamb signifying innocence.{1} Because innocence is the inmost in all the good of heaven, it so affects minds that when it is felt by any one-as when an angel of the inmost heaven approaches-he seems to himself to be no longer his own master and is moved and as it were carried away by such a delight that no delight of the world seems to be anything in comparison with it. This I say from having perceived it.

{Footnote 1} In the Word a "lamb" signifies innocence and its
good. (n. 3994, 10132).

283. Everyone who is in the good of innocence is affected by innocence, and is affected to the extent that he is in that good; but those who are not in the good of innocence are not affected by innocence. For this reason all who are in hell are wholly antagonistic to innocence; they do not know what it is; their antagonism is such that so far as any one is innocent they burn to do him mischief; therefore they cannot bear to see little children; and as soon as they see them they are inflamed with a cruel desire to do them harm. From this it is clear that what is man's own, and therefore the love of self, is antagonistic to innocence; for all who are in hell are in what is their own, and therefore in the love of self.{1}

{Footnote 1} What is man's own is loving self more than God,
and the world more than heaven, and making one's neighbor of no
account as compared with oneself; thus it is the love of self
and of the world (n. 694, 731, 4317, 5660). The evil are wholly
antagonistic to innocence, even to the extent that they cannot
endure its presence (n. 2126).

284. XXXII. THE STATE OF PEACE IN HEAVEN.

Only those that have experienced the peace of heaven can have any perception of the peace in which the angels are. As man is unable, as long as he is in the body, to receive the peace of heaven, so he can have no perception of it, because his perception is confined to what is natural. To perceive it he must be able, in respect to thought, to be raised up and withdrawn from the body and kept in the spirit, and at the same time be with angels. In this way has the peace of heaven been perceived by me; and for this reason I am able to describe it, yet not in words as that peace is in itself, because human words are inadequate, but only as it is in comparison with that rest of mind that those enjoy who are content in God.

285. There are two inmost things of heaven, namely, innocence and peace. These are said to be inmost things because they proceed directly from the Lord. From innocence comes every good of heaven, and from peace every delight of good. Every good has its delight; and both good and delight spring from love, for whatever is loved is called good, and is also perceived as delightful. From this it follows that these two inmost things, innocence and peace, go forth from the Lord's Divine love and move the angels from what is inmost. That innocence is the inmost of good may be seen in the preceding chapter, where the state of innocence of the angels of heaven is described. That peace is the inmost of delight from the good of innocence shall now be explained.

286. The origin of peace shall be first considered. Divine peace is in the Lord; it springs from the union of the Divine Itself and the Divine Human in Him. The Divine of peace in heaven is from the Lord, springing from His conjunction with the angels of heaven, and in particular from the conjunction of good and truth in each angel. These are the origins of peace. From this it can be seen that peace in the heavens is the Divine inmostly affecting with blessedness everything good therefrom, and from this is every joy of heaven; also that it is in its essence the Divine joy of the Lord's Divine love, resulting from His conjunction with heaven and with everyone there. This joy, felt by the Lord in angels and by angels from the Lord, is peace. By derivation from this the angels have everything that is blessed, delightful, and happy, or that which is called heavenly joy.{1}

{Footnote 1} By peace in the highest sense the Lord is meant,
because peace is from Him, and in the internal sense heaven is
meant, because those are in a state of peace (n. 3780, 4681).
Peace in the heavens is the Divine inmostly affecting with
blessedness everything good and true there, and this peace is
incomprehensible to man (n. 92, 3780, 5662, 8455, 8665). Divine
peace is in good, but not in truth apart from good (n. 8722).

287. Because these are the origins of peace the Lord is called "the Prince of peace," and He declares that from Him is peace and in Him is peace; and the angels are called angels of peace, and heaven is called a habitation of peace, as in the following passages:

Unto us a Child is born, unto us a Son is given, and the
government shall be upon His shoulder; and His name shall
be called Wonderful, Counsellor, God, Mighty, Father of
eternity, Prince of peace. Of the increase of His
government and peace there shall be no end (Isa. 9:6, 7).

Jesus said, Peace I leave with you, My peace I give unto
you; not as the world giveth give I unto you (John 14:27).

These things have I spoken unto you that in Me ye may have
peace (John 16:33).

Jehovah lift up His countenance upon thee and give thee
peace (Num. 6:26).

The angels of peace weep bitterly, the highways are wasted
(Isa. 33:7, 8).

The work of righteousness shall be peace; and My people
shall dwell in a habitation of peace (Isa. 32:17, 18).

[2] That it is Divine and heavenly peace that is meant in the Word by "peace" can be seen also from other passages where it is mentioned (As Isa. 52:7; 54:10; 59:8; Jer. 16:5; 25:37; 29:11; Hag. 2:9; Zech. 8:12; Psalm 37:37; and elsewhere.) Because "peace" means the Lord and heaven, and also heavenly joy and the delight of good, "Peace be with you" was an ancient form of salutation that is still in use; and it was ratified by the Lord in His saying to the disciples whom He sent forth:

Into whatsoever house ye enter, first say, Peace be to
this house; and if a son of peace be there, your peace
shall rest upon it (Luke 10:5, 6).

And when the Lord Himself appeared to the apostles, He said

Peace be with you (John 20:19, 21, 26).

[3] A state of peace is also meant in the Word where it is said that:

Jehovah smelled an odor of rest (as Exod. 29:18, 25, 41;
Lev. 1:9, 13, 17; 2:2, 9; 6:8, 14; 23:12, 13, 18; Num,
15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36).

"Odor of rest" in the heavenly sense signifies a perception of peace.{1} As peace signifies the union of the Divine Itself and the Divine Human in the Lord, also the conjunction of the Lord with heaven and with the church, and with all who are in heaven, and with all in the church who receive Him, so the Sabbath was instituted as a reminder of these things, its name meaning rest or peace, and was the most holy representative of the church. For the same reason the Lord called Himself "the Lord of the Sabbath" (Matt. 12:8; Mark 2:27, 28; Luke 6:5).{2}

{Footnote 1} In the word an "odor" signifies the perception of
agreeableness or disagreeableness, according to the quality of
the love and faith of which it is predicated (n. 3577, 4626,
4628, 4748, 5621, 10292). An "odor of rest," in reference to
Jehovah, means a perception of peace (n. 925, 10054). This is
why frankincense, incense, and odors in oils and ointments,
became representative (n. 925, 4748, 5621, 10177).

{Footnote 2} The "Sabbath" signifies in the highest sense the
union of the Divine Itself and the Divine Human in the Lord; in
the internal sense the conjunction of the Divine Human of the
Lord with heaven and with the church; in general, the
conjunction of good and truth, thus the heavenly marriage (n.
8495, 10356, 10730). Therefore "rest on the Sabbath day"
signified the state of that union, because then the Lord had
rest, and thereby there is peace and salvation in the heavens
and on the earth; and in a relative sense it signified the
conjunction of the Lord with man, because man then has peace
and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374,
10668, 10730).

288. Because the peace of heaven is the Divine inmostly affecting with blessedness the veriest good in angels, it can be clearly perceived by them only in the delight of their hearts when they are in the good of their life, in the pleasure with which they hear truth that agrees with their good, and in gladness of mind when they perceive the conjunction of good and truth. From this it flows into all the acts and thoughts of their life, and there presents itself as joy, even in outward appearance. [2] But peace in the heavens differs in quality and quantity in agreement with the innocence of those who are there; since innocence and peace walk hand in hand; for every good of heaven, as said above, is from innocence, and every delight of that good is from peace. Evidently, then, the same that has been said in the foregoing chapter about the state of innocence in the heavens may be said here of the state of peace there, since innocence and peace are conjoined like good and its delight; for good is felt in its delight, and delight is known from its good. This being so, it is evident that angels of the inmost or third heaven are in the third or inmost degree of peace, because they are in the third or inmost degree of innocence; and that angels of the lower heavens are in a less degree of peace, because they are in a less degree of innocence (see above n. 280). [3] That innocence and peace go together like good and its delight can be seen in little children, who are in peace because they are in innocence, and because they are in peace are in their whole nature full of play. Yet the peace of little children is external peace; while internal peace, like internal innocence, is possible only in wisdom, and for this reason only in the conjunction of good and truth, since wisdom is from that conjunction. Heavenly or angelic peace is also possible in men who are in wisdom from the conjunction of good and truth, and who in consequence have a sense of content in God; nevertheless, while they live in the world this peace lies hidden in their interiors, but it is revealed when they leave the body and enter heaven, for their interiors are then opened.

289. As the Divine peace springs from the conjunction of the Lord with heaven, and specially from the conjunction of good and truth in each angel, so when the angels are in a state of love they are in a state of peace; for then good and truth are conjoined in them. (That the states of angels undergo successive changes may be seen above, n. 154-160.) The like is true also of a man who is being regenerated. As soon as good and truth come to be conjoined in him, which takes place especially after temptations, he comes into a state of delight from heavenly peace.{1} This peace may be likened to morning or dawn in spring time, when, the night being passed, with the rising of the sun all things of the earth begin to live anew, the fragrance of growing vegetation is spread abroad with the dew that descends from heaven, and the mild vernal temperature gives fertility to the ground and imparts pleasure to the minds of men, and this because morning or dawn in the time of spring corresponds to the state of peace of angels in heaven (see n. 155).{2}

{Footnote 1} The conjunction of good and truth in a man who is
being regenerated is effected in a state of peace (n. 3696,
8517).

{Footnote 2} The state of peace in the heavens is like a state
of dawn or springtime on the earth (n. 1726, 2780, 5662).

290. I have talked with the angels about peace, saying that what is called peace in the world is when wars and hostilities cease between kingdoms, and when enmities or hostilities cease among men; also that internal peace is believed to consist in rest of mind when cares are removed, especially in tranquility and enjoyment from success in affairs. But the angels said that rest of mind and tranquility and enjoyment from the removal of cares and success in affairs seem to be constituents of peace, but are so only with those who are in heavenly good, for only in that good is peace possible. For peace flows in from the Lord into the inmost of such, and from their inmost descends and flows down into the lower faculties, producing a sense of rest in the mind, tranquility of disposition, and joy therefrom. But to those who are in evil peace is impossible.{1} There is an appearance of rest, tranquility, and delight when things succeed according to their wishes; but it is external peace and not at all internal, for inwardly they burn with enmity, hatred, revenge, cruelty, and many evil lusts, into which their disposition is carried whenever any one is seen to be unfavorable to them, and which burst forth when they are not restrained by fear. Consequently the delight of such dwells in insanity, while the delight of those who are in good dwells in wisdom. The difference is like that between hell and heaven.

{Footnote 1} The lusts that originate in love of self and of
the world wholly take away peace (n. 3170, 5662). There are
some who think to find peace in restlessness, and in such
things as are contrary to peace (n. 5662). Peace is possible
only when the lusts of evil are removed (n. 5662).

291. XXXIII. THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE.

It is well known in the church that all good is from God, and that nothing of good is from man, consequently that no one ought to ascribe any good to himself as his own. It is also well known that evil is from the devil. Therefore those who speak from the doctrine of the church say of those who behave well, and of those who speak and preach piously, that they are led by God; but the opposite of those who do not behave well and who speak impiously. For this to be true man must have conjunction with heaven and with hell; and this conjunction must be with man's will and with his understanding; for it is from these that the body acts and the mouth speaks. What this conjunction is shall now be told.

292. With every individual there are good spirits and evil spirits. Through good spirits man has conjunction with heaven, and through evil spirits with hell. These spirits are in the world of spirits, which lies midway between heaven and hell. This world will be described particularly hereafter. When these spirits come to a man they enter into his entire memory, and thus into his entire thought, evil spirits into the evil things of his memory and thought, and good spirits into the good things of his memory and thought. These spirits have no knowledge whatever that they are with man; but when they are with him they believe that all things of his memory and thought are their own; neither do they see the man, because nothing that is in our solar world falls into their sight.{1} The Lord exercises the greatest care that spirits may not know that they are with man; for if they knew it they would talk with him, and in that case evil spirits would destroy him; for evil spirits, being joined with hell, desire nothing so much as to destroy man, not alone his soul, that is, his faith and love, but also his body. It is otherwise when spirits do not talk with man, in which case they are not aware that what they are thinking and also what they are saying among themselves is from man; for although it is from man that they talk with one another, they believe that what they are thinking and saying is their own, and everyone esteems and loves what is their own. In this way spirits are constrained to love and esteem man, although they do not know it. That such is the conjunction of spirits with man has become so well known to me from a continual experience of many years that nothing is better known to me.

{Footnote 1} There are angels and spirits with every man, and
by means of them man has communication with the spiritual world
(n. 697, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993).
Man without spirits attending him cannot live (n. 5993). Man is
not seen by spirits, even as spirits are not seen by man (n.
5862). Spirits can see nothing in our solar world pertaining to
any man except the one with whom they are speaking (n. 1880).

293. The reason why spirits that communicate with hell are also associated with man is that man is born into evils of every kind, consequently his whole life is wholly from evil; and therefore unless spirits like himself were associated with him he could not live, nor indeed could he be withdrawn from his evils and reformed. He is therefore both held in his own life by means of evil spirits and withheld from it by means of good spirits; and by the two he is kept in equilibrium; and being in equilibrium he is in freedom, and can be drawn away from evils and turned towards good, and thus good can be implanted in him, which would not be possible at all if he were not in freedom; and freedom is possible to man only when the spirits from hell act on one side and spirits from heaven on the other, and man is between the two. Again, it has been shown that so far as a man's life is from what he inherits, and thus from self, if he were not permitted to be in evil he would have no life; also if he were not in freedom he would have no life; also that he cannot be forced to what is good, and that what is forced does not abide; also that the good that man receives in freedom is implanted in his will and becomes as it were his own.{1} These are the reasons why man has communication with hell and communication with heaven.