Those, in the next life, Who have Panted for the Wealth of Others

Selection from Arcana Coelestia ~ Emanuel Swedenborg

And they came over unto the other side of the sea, into the country of the Gadarenes. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

But when he saw Jesus afar off, he ran and worshipped him, and cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. For he said unto him, Come out of the man, thou unclean spirit. And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. And he besought him much that he would not send them away out of the country.

Now there was there nigh unto the mountains a great herd of swine feeding. And all the devils besought him, saying, Send us into the swine, that we may enter into them. And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea. And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid. And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. (Mark 5:1-16)

The life which evil spirits have, and which they love extremely, is the life of the cupidities of the love of self and of the world, hence a life of hatreds, revenge, and cruelties; and they suppose that there can be no delight in any other life. They are like men - for they have been men, and they retain this belief from their life when they were men - who place all life in the delights of such cupidities, not knowing but that such life is the only life, and that when they lose it they will utterly die. But of what nature is that life which they love, is plain from those of this character in the other life, where it is turned into a fetid and excrementitious life, and wonderful to say, they perceive the stench as most enjoyable; as may be seen from what is related from experience:

In the other life those who have practiced robbery and piracy love rank and fetid urine above all other liquids, and seem to themselves to dwell among such things, and among stagnant and stinking pools. A certain robber approached me, gnashing his teeth, the sound of which was as plainly heard as if it had proceeded from a man, which was strange, since they have no teeth. He confessed that he would rather live in urinous filth than by the clearest waters, and that the smell of urine was what he delighted in. He said he would rather stay and have his home in urinous vats than anywhere else.

(Arcana Coelestia 820)

The phantasies which have been indulged in the life of the body are turned in the next life into others, which, however, correspond to the first. For example, with those who have been violent and merciless on earth, their violence and unmercifulness are turned into incredible cruelty; and they seem to themselves to kill whatever companions they meet, and to torture them in various ways, wherein they take what is to them the greatest possible delight. Those who have been bloodthirsty take delight in torturing other spirits, even to bloodshed, for they suppose spirits to be men, not knowing otherwise. At the sight of blood-for such is their phantasy that they as it were see blood-they are greatly delighted. From avarice there break forth phantasies as if they were infested with mice, and the like, according to the species of avarice. Those who have been delighted with mere pleasures, having these as their ultimate end, as their highest good, and as it were their heaven, find their highest delight in staying in privies, perceiving there what is most enjoyable. Some take delight in urinous and noisome pools, some in miry places, and so on.

(Arcana Coelestia 954)

It was the same with the demons, who, when the Lord cast them out of the maniac, fearing for their life, asked that they might be sent into the swine (see passage above from Mark chapter 5). That these demons were those who in the life of the body had been given up to filthy avarice, may be seen from the fact that such seem to themselves in the other life to pass their time among swine, for the reason that the life of swine corresponds to avarice, and is therefore delightful to them; as is evident from what is related from experience:

What sordid phantasies the ideas of thought of those who have been sordidly avaricious are turned into, is evident from their hell, which is deep under foot. A vapor exhales from it like that from hogs whose bristles are being scraped off in a scalding trough. There are the homes of the avaricious. Those who come thither at first appear black, but by the scraping off of their hair, as is done with hogs, they seem to themselves to become white. So they then appear to themselves, but still there remains therefrom a mark by which they are known wherever they go. A certain black spirit who had not yet been brought to his own hell, because he had to make a longer stay in the world of spirits, being let down thither (although he had not been so avaricious as the rest, and yet had in his lifetime wickedly panted for the wealth of others), on his arrival the avaricious there fled away, saying that he was a robber, because he was black, and would kill them. For the avaricious flee from such spirits, being especially fearful of losing their lives. At length, having found out that he was not such a robber, they told him that if he wished to become white he merely had to have the hair taken off, like the swine - which were in full view - and then he would be white. But as he did not desire this, he was taken up among spirits.

(Arcana Coelestia 939)

(Selection from Arcana Coelestia 1742)

Two Worlds — One Creation

Selection from Last Judgment and Babylon Destroyed ~ Emanuel Swedenborg

The human race is the basis on which heaven is founded, is because man was last created, and that which is last created is the basis of all that precedes.

Creation commenced from the supreme or inmost, because from the Divine, and proceeded to ultimates or extremes, and then first subsisted. The ultimate of creation is the natural world, including the terraqueous globe, with all things on it. When these were finished, then man was created, and into him were collated all things of Divine order from firsts to lasts.  Into his inmost were collated those things of that order which are primary; into his ultimates those which are ultimate - so that man was made Divine order in form. Hence it is that all things in man and with man, are both from heaven and from the World - those of his mind from heaven, and those of his body from the world; the things of heaven flow into his thoughts and affections, and dispose them according to reception by his spirit, and the things of the world flow into his sensations and pleasures, and dispose them according to reception in his body, but still in accommodation to their agreement with the thoughts and affections of his spirit.

This may be seen in several articles in the work on Heaven and Hell, especially in the following: That the Whole Heaven, in one complex, has reference to one man (n. 59-67); each society in the Heavens likewise (n. 68-72); that hence every Angel is in a perfect human form (n. 73-77); and that this is from the Divine Human of the Lord (n. 78-86). And moreover under the article on the Correspondence of all things of Heaven with all things of Man (n. 87-102). On the Correspondence of Heaven with all things on earth (n. 103-115). And on the Form of Heaven (n. 200-212).

From this order of creation it may appear, that such is the binding chain of connection from firsts to lasts that all things together make one, in which the prior cannot be separated from the posterior (just as a cause cannot be separated from its effect); and that thus the spiritual world cannot be separated from the natural, nor the natural world from the spiritual; thence neither the angelic heaven from the human race, nor the human race from the angelic heaven. Wherefore it is so provided by the Lord, that each shall afford a mutual assistance to the other, that is, the angelic heaven to the human race, and the human race to the angelic heaven. Hence it is, that the angelic mansions are indeed in heaven, and to appearance separate from the mansions where men are; and yet they are with man in his affections of good and truth. Their presentation to sight, as separate, is from appearances; as may be seen in an article in the work on Heaven and Hell, where Space in Heaven is treated of (n. 191-199). That the mansions of angels are with men in their affections of good and truth, is meant by these words of the Lord:

He who loveth Me, keepeth my words, and my Father will love him, and we will come unto him, and make our mansion with him (John 14:23).

By "the Father" and "the Lord" in the above passage is also meant heaven, for where the Lord is, there is heaven, since the Divine proceeding from the Lord makes heaven, as may be seen in the work on Heaven and Hell (n. 7-12; and n. 116-125). And likewise by these words of the Lord:

The Comforter the Spirit of Truth abideth with you, and is in you (John 14:17)

"The Comforter" is the Divine truth proceeding from the Lord, for which reason He is also called "the Spirit of truth," and the Divine truth makes heaven, and also the angels, because they are recipients; that the Divine proceeding from the Lord is the Divine truth, and that the angelic heaven is from it, may be seen in the work on Heaven and Hell (n. 126-140). The like is also understood by these words of the Lord:

The kingdom of God is within you (Luke 17:21).

"The kingdom of God" is the Divine good and truth, in which the angels are. That angels and spirits are with man, and in his affections, has been granted me to see a thousand times, from their presence and abode with me; but angels and spirits do not know with what men they are, neither do men know the angels and spirits they cohabit with, for the Lord alone knows and disposes this. In a word, there is an extension into heaven of all the affections of good and truth, and a communication and conjunction with those who are in the like affections there; and there is an extension into hell of all the affections of evil and falsity, and a communication and conjunction with these who are in the like affections there. The extension of the affections into the spiritual world, is almost like that of sight into the natural world; communications in both are nearly similar; yet with this difference, that in the natural world there are objects, but in the spiritual world angelic societies. Hence it appears, that the connection of the angelic heaven with the human race is such that the one subsists from the other, and that the angelic heaven without the human race would be like a house without a foundation, for heaven closes into it and rests upon it.

The case herein is the same as with each particular man; his spiritual things, which pertain to his thought and will, inflow into his natural things, which pertain to his sensations and actions, and in these they terminate and subsist. If man were not in possession of them, that is, if he were without these boundings and ultimates, his spiritual things, which pertain to the thoughts and affections of his spirit, would flow away, like things unbounded, or like those which have no foundation. In like manner, when a man passes from the natural into the spiritual world, which takes place when he dies, then because he is a spirit, he no longer subsists on his own basis, but upon the common basis, which is the human race. He who knows not the arcana of heaven, may believe that angels subsist without men, and men without angels; but I can affirm from all my experience of heaven, and from all my discourse with the angels, that no angel or spirit subsists without man, and no man without spirits and angels, but that there is a mutual and reciprocal conjunction.

From this, it may now be seen that the human race and the angelic heaven make one, and mutually and reciprocally subsist from each other, and thus that the one cannot be taken away from the other.

(from Last Judgment and Babylon Destroyed 9)

Man's Book of Life

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Man has two memories, an exterior and an interior one, and that the exterior memory is natural, thus composed of such things as come forth in the world; but the interior memory is spiritual, thus composed of such things as are in heaven.

In general all truths are vessels of good, and so also are memory-knowledges, for these are lowest truths.

Lowest truths, or truths of the exterior natural, are called memory-knowledges, because they are in man's natural or external memory, and because they partake for the most part of the light of the world, and hence can be presented and represented to others by forms of words, or by ideas formed into words by means of such things as are of the world and its light.

The things in the inner memory, however, insofar as they partake of the light of heaven, are not called memory-knowledges, but truths; nor can they be understood except by means of this light, or expressed except by forms of words, or ideas formed into words, by means of such things as are of heaven and its light.

(from Arcana Coelestia 5212)

When men go forth who after their decease come into the other life, and bring with them the truths of faith in the natural or exterior memory only, and not in the spiritual or interior memory, they seem to themselves to wander about among rocks and in forests. But when men go forth who bring with them the truths of faith in the spiritual memory also, they seem to themselves to walk among cultivated hills, and also in gardens.

The reason is that the truths of faith of the exterior or natural memory (which are memory-knowledges) have no life unless they are at the same time in the interior or spiritual memory; for the things which are in this latter memory have been made of life, because the interior or spiritual memory is man's book of life and the things which are of life are represented in heaven by gardens, oliveyards, vineyards, and by flower-beds and shrubberies; and the things of charity, by hills where such things are, but those things which are not of life are represented by rocky places and thickets which are bare and rough.

All things whatever that a man hears and sees, and by which he is affected, are, unknown to the man, insinuated as to ideas and ends into his interior memory; and they remain in it, so that not anything perishes; although the same things are obliterated in the exterior memory.

Such therefore is the interior memory that there are inscribed on it all the single, nay, the most singular things that the man has ever thought, spoken, and done; nay, even those which have appeared to him as but a shade, with the minutest particulars, from his earliest infancy to the last of old age.

The memory of all these things the man has with him when he comes into the other life, and he is successively brought into full recollection of them. This is his Book of Life, which is opened in the other life, and according to which he is judged. He then can scarcely believe this, but yet it is most true.

All the ends, which to him have been in obscurity, and all the things he has thought; together with everything that from these he has spoken and done, down to the smallest point, are in that Book, that is, in the interior memory, and whenever the Lord grants, are made manifest before the angels as in clear day. This has several times been shown me, and has been attested by so much experience that not the least doubt remains.

(from Arcana Coelestia 2474)

It shall be briefly told what are truths of faith from love. Truths of faith from love are truths which love dictates, thus which derive their being from love. These truths are living, because the things which are from love are living. Consequently the truths of faith from love are those which treat of love to the Lord and charity toward the neighbor, for these are the truths which love dictates. The whole Word is the doctrine of such truths; for in its spiritual sense the Word treats solely of things which belong to the Lord and the neighbor, thus which belong to love to the Lord and toward the neighbor. It is from this that the Word is living. This is meant by the statement that "on these two commandments hang the Law and the Prophets" (Matt. 22:34-40); "the Law and the Prophets" denote the Word in its whole complex.

But truths of faith from love are not bare knowledges of such things with man in the memory, and from this in the understanding; but they are affections of life with him; for the things which a man loves and therefore does, are of his life.

There are also truths of faith which do not, like the former, treat of love; but which merely confirm these truths more nearly, or more remotely. These truths of faith are called secondary truths. For the truths of faith are like families and their generations in succession from one father. The father of these truths is the good of love from the Lord and consequently to Him, thus it is the Lord; for whether we say the Lord, or love from Him and consequently to Him, it is the same thing; because love is spiritual conjunction, and causes Him to be where the love is; for love causes him who is loved to be present in itself.

(from Arcana Coelestia 9841)