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Page 1: Swedenborg THE-LAST-JUDGMENT-London-1758-Amsterdam-1763-The-Swedenborg-Society-London-1961
Page 2: Swedenborg THE-LAST-JUDGMENT-London-1758-Amsterdam-1763-The-Swedenborg-Society-London-1961

THE LAST JUDGMENT

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CONCERNING

The Last Judgment AND

Babylon Destroyed AND A CONTINUATION

CONCERNING

The Last Judgment AND CONCERNING

The Spiritual World FROM THE LA TIN

OF

EMANUEL SWEDENBORG

THE SWEDENBORG SOCIETY (INCORPORATED)

20/21 BLOOMSBURY WAY, LONDON

1961

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Printed in Great Britain by Eyre and Spottiswoode Limited

Her Majesty's Printers at The Thanet Press

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Translator)s Preface

The work Concerning the Last Judgment was first published in London in 1758. In that year there appeared from the pen of Emanue1 Swedenborg five works, in Latin, in the following order: The Earths in the Universe, Heaven and Hell, The Last Judgment, The New Jerusalem and its Heavenly Doctrine, and The White Horse.

Five years later A Continuation concerning the Last Judgment and Concerning the Spiritual World was published in Amsterdam. This small work was based on a manuscript posthumously published as Part vii, section i of the Diarium Spirituale edited by Dr. J. F. 1. Tafel and subsequently published in English under the title The Last Judg­ment (posth.). In the period 1763 to 1764 six other works were also published in Amsterdam, namely; Four Doctrines of the New Jerusalem concerning The Lord, The Sacred Scripture, Ltfe and Faith; Divine Love and Wisdom; Divine Providence.

A second Latin edition of the Continuation was edited by Dr. J. F. 1. Tafel in 1846 and Latin editions of both The Last Judgment and the Continuation were edited by the Rev. S. H. Worcester in 1889.

In 1788, the Rev. Robert Hindmarsh produced the first English translation. Later translations or revisions were made as follows: by Dr. J. J. Garth Wilkinsonin 1839, the Rev. Dr.J. Bayley in 1875, Mr. J. Speirs in 1892 and the Rev. P. H. Johnson in 1951. In addition, there have been issues of reprints. The works have also been translated into a number of other languages.

The present edition contains new translations of the original Latin. Biographical notes appended at the end of the volume on person­

alities mentioned in the text were prepared by J. J. Garth Wilkinson as an addition to his translation, and are here included as being useful and informative.

Numbers have been inserted in the margin, indicating the sub­divisions used in Potts' Swedenborg Concordance.

I gratefully acknowledge the help of my Consultant, the Rev. J. E. Elliott, B.A., B.D., for useful suggestions offered and accepted, and for his meticulous care in checking references.

I am also indebted to Mr. John Chadwick, M.A., for his helpfulness in elucidating obscurities in the Latin.

DERBY, 1961. DORIS H. HARLEY

v

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--~---~------~---------

KEY TO ABBREVIATIONS

IN FOOTNOTE, P. 12

A.C. Arcana Cae1estia N.J.H.D. The New Jerusalem and its

Heavenly Doctrine H.H. Heaven and Hell

AND TO NOTES PP. 129, 132

T.C.R. True Christian Religion A.R. Apocalypse Revealed D.P. Divine Providence C.L. Conjugial Love L.J. Last Judgment Brief Exp. Brief Exposition of the Doc­

trine of the New Church

vi

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The Day of the Last Judgment does not mean the 0)

cv Destruction of the World

Procreations of the Human Race on Earth will never cease

c.0 Heaven and Hell are from the Human Race

All Men, as many as have been born from the Begin­ning of Creation and have died, are either in Heaven or in Hell

The Last JUdgment must be where all are together, therefore in the Spiritual World and not on Earth

\.0 The Last Judgment takes place when the Church is at its end; and the Church is at its end when there is no faith because there is no charity

I From ARCANA CR.LESTIA­

L- Concerning Faith

Charity"

The Will and the Understanding "

~ I1 All Things that have been foretold in the Apocalypse have at this Day been fulfilled

~ The Last Judgment has been accomplished

~i) Babylon and its Destruction

ci) The former Heaven and its Abolition

@ The state of the World and of the Church hereafter

ra.~ : Nos. 1-5 3

6-13 1­

14-22 'Lt­

1323-27

28-32 :t

33-39 . 33

Gag~ 37

39

41

Nos. 40-44 ~lt

45-52 4~

53-64 5' ~

65-'72 7"3

73,74 11~ vii

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---

----

~- CONTENTS ~ rAd4... ~ - ( CONTINUATION CONCERNING THE LAST ) 'I, ~ -::.J_U-.:.DGMENT ~

r )(1\ - The Last Judgment has been accomplished Nos. 1-7 '6")

The state of the World and of the Church before the I-~)</{J~ Last Judgment, and after it, 8-13 Zl 1­

(~./ The Last Judgment upon the Reformed

[1 - ~TINUATION CONCERNING THE SPIRITUAL WORLD .~

I~ The Spiritual World N 5 .. 0 32-38 10 J

);v) The English in the Spiritual World 39-47 I a i;­

f ,,~ The Dutch in the Spiritual World 48-55 10 8 The Papists in the Spiritual World 56-60 112c.~VIV

..... The Papal Saints in the Spiritual World 61-67x..llC "'1' The Mohammedans in the Spiritual World, and(>C0 Mohammed 68-72 W}

( )(xl The Mricans and the Gentiles in the Spiritual World 73-78 /2 c)

The Jews in the Spiritual World 79-82 /23(x:v The Quakers in the Spiritual World 83-85 116>< '><. Ill"--- The Moravians in the Spiritual World 86-90 , 11,i­

~ rLNOTES ~ 129-133

INDEX OF SUBJECTS 135

INDEX OF SCRIPTURE PASSAGES 143

viii

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CONCERNING

The Last Judgment AND

Babylon Destroyed

THUS THE FULFILMENT AT THIS DAY OF ALL

THE THINGS FORETOLD IN THE APOCALYPSE

From Things Heard and Seen

FROM THE LATIN OF

EMANUEL SWEDENBORG

2

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The Day of the Last Judgment� does not mean the�

Destruction of the World�

I Those who do not know the spiritual sense of the Word have only understood that, on the day of the last judgment, all things in the world visible to the sight of the eyes are to be destroyed. For it is said that heaven will then perish together with the earth, and that God will create a new heaven and a new earth. They have even confirmed themselves in this opinion from the statement that all are then to come up out of their graves, and that the good are then to be separated from the evil, and so forth. But it is stated in this way in the sense of the letter of the Word, because this sense is natural and in the ultimate of Divine order, where everything and each part of the Word contains within it a spiritual sense. On account of this, he who understands the Word only in accordance with the sense of the letter can be led into various opinions, as has also happened in the Christian world where, from this source, so many heresies have arisen, and every single one of them is confirmed from the Word.

But as no-one hitherto has known that, in everything and each part 2

of the Word there is a spiritual sense, or indeed, what a spiritual sense is, those who have laid hold on this opinion about the last judgment are, therefore, to be forgiven. But even now they may know that it is not the heaven visible to the eyes that is to perish, nor the habitable earth, but that both of these are to remain; and that, by , a new heaven and a new earth' is meant a new Church, both in the heavens and upon earth. 'A new Church in the heavens' is mentioned because there is a Church there just as on earth; for the Word is there, and sermons, and a similar Divine worship just as on earth, but with the difference that all things there, are in a more perfect state because there, they are not in the natural world, but in the spiritual world. Therefore, all there are spiritual men, and not natural as they were in the world. That such is the case may be seen in the work on HEAVEN [AND HELL],

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I] THE LAST JUDGMENT

and especially in the section there on The Conjunction of Heaven with Man by Means of the Word (n. 303-310) and where Divine Worship in Heaven is treated (n. 221-227).

z The following are passages in the Word where the destruc­tion of heaven and earth is mentioned:

Lift up your eyes to heaven and look upon the earth beneath, the heavens shall perish like smoke and the earth shall wax old like a ragged garment (Isa. li 6). Behold I will create new heavens and a new earth, and former things shall not be remembered (Isa. !xv 17). I will make new heavens and a new earth (Isa. !xvi 22).

The stars of heaven fell to the earth, and heaven departed as a scroll which is rolled up (Rev. vi 13, 14). I saw a great throne and One Who sat thereon, from Whose face earth and heaven fled, and their place was not found (Rev. xx 1I).

I saw a new heaven and a new earth; the first heaven and the first earth had passed away (Rev. xxi I).

In these passages, by , a new heaven ' is not meant the heaven visible before our eyes, but heaven itself where the human race is gathered together. For a heaven from the whole human race was gathered to­gether even from the beginning of the Christian Church, but those who were there were not angels but spirits from a varying religion. This heaven is meant by , the first heaven' which would perish. But what happens to these will be told in detail in the things that follow. This is merely mentioned here so that it may be known what is meant by , the first heaven ' which was about to perish. Besides, anyone who thinks from any enlightened reason can see that it is not the starry heaven, that immense firmament of creation that is meant, but heaven in a spiritual sense. where angels and spirits are.

3 It has been hitherto unknown that by , a new earth ' is meant a new Church on earth, since by , earth ' in the Word, everyone has understood the earth, when yet by it the Church is meant. In the natural sense, ' earth • is the earth, but in the spiritual sense, it is the Church. The reason for this is that those who are in the spiritual sense, that is, who are spiritual just as the angels are, do not under­stand the earth itself when 'earth' is named in the Word, but the nation which is there and its Divine worship. Hence it is that by , earth • is signified the Church. That this is so may be seen in ARCANA

4

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THE LAST JUDGMENT [3

C£LESTIA1 as below. I would bring forward one or two passages from the Word from which it can be comprehended, to some extent, that by , earth ' is signified the Church.

The floodgates from on high were opened and the foundations of the earth were shaken; the earth was utterly broken-the earth was moved exceedingly; the earth staggers rolling like a drunken man, it swings like a lodge for the night; and its transgression is heavy upon it (Isa. xxiv 18-20). I will make a man to be rarer than pure gold ;-therefore, I will shake heaven, and the earth shall be shaken from its place, in the day of the kindling of the wrath of Jehovah (Isa. xiii 12, 13). The earth was shaken before Him, the heavens trembled, the sun and moon were darkened, and the stars withdrew their splendour (Joel ii 10). The earth was stricken and shaken, the foundations of the mountains trembled and were shaken (Ps. xviii 7, 8).*

and very many other passages.

1 (From ARCANA C£LESTIA.) 'Earth' in the Word signifies the Lord's kingdom and the Church (n. 662, 1066, 1067, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 80Il, 9325, 9643)·

The chief reason for this is that by 'earth ' is understood the land of Canaan, and the Church was there from the most ancient times; hence it is also, that heaven is called' the heavenly Canaan' (n. 567, 3686,4447,4454, 4516,4517, 5136, 6516, 9325, 9327).

And because in the spiritual sense by , earth' is understood the nation who dwell there and their worship (n. 1262), it follows that' earth· signifies various things belonging to the Church (n. 620,636, 1066,2571,3368,3379, 3404, 8732). 'The people of the earth' are those who are of the spiritual Church (n. 2928).

An 'earthquake' is a change of the Church's state (n. 3355). A' new heaven and a new earth' signifies the Church (n. 1733, 1850, 2Il7, 2Il8, 3355, 4535, 10373).

The Most Ancient Church which was before the flood and the Ancient Church which was after the flood were in the land of Canaan (n. 567, 3686, 4447,4454,4516,4517,5136,6516,9327).

At that time all the places there became representative of such things as are in the Lord's kingdom and the Church (n. 1585, 3686, 4447, 5136).

For this reason Abraham was commanded to go there, since a represen­tative Church was to be inaugurated among his descendants from Jacob, and the Word was to be written, the ultimate sense of which was to consist of the representatives and significatives which were there (n. 3686, 4447, 5136,6516).

Hence it is that by , earth' and by the' land of Canaan ' is signified the Church (n. 3038, 3481, 3705, 4447, 4517,5757, 10599).

* The verse quoted is no. 7 in English versions, but no. 8 in the Schmidius Bible used by Swedenborg.-Translator

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4] THE LAST JUDGMENT

4 Also, by , to create' in the spiritual sense of the Word is signified ' to form', , to institute' and ' to regenerate'. Thus, by , to create a new heaven and a new earth' is signifierl to institute a new Church in heaven and on earth, as can be established from these passages:

The people who shall be created shall praise Jah (Ps. cH 18). Thou sendest forth Thy spirit, they are created and Thou renewest the face of the earth (Ps. civ 30). Thus said Jehovah, I am thy Creator, 0 Jacob, and thy Former, 0 Israel. Fear not, for I have redeemed thee, and have called thee by thy name; thou art mine. Everyone that is called by My name and whom I have created for My glory, I have formed him, yea, I have made him (Isa. xliii I, 7).

(besides other passages).

Hence it is that 'the new creation' of a man is his reformation, since he becomes new, namely, from natural becoming spiritual; and hence it is that' the new creature' is a reformed man.!

5 Concerning the spiritual sense of the Word, see the little work THE WHITE HORSE MENTIONED IN THE Apocalypse.

1 (From ARCANA C£LEST1A.) 'To create' is to create anew or to reform and regenerate (n. 16, 88, 10373, 10634).

, To create a new heaven and a new earth' is to raise up a new Church (n. 10373).

By 'the creation of heaven and earth' in the first chapters of Genesis there is described in the internal sense the raising up of the celestial Church, which was the Most Ancient Church (n. 8891, 9942, 10545).

6

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(:...0 Procreations of the Human Race

on Earth will never cease

6 Those who have accepted the belief concerning the last judgment that all things in the heavens and on earth are then going to perish and that, in place of them, a new heaven and a new earth are going to come into existence believe, because it follows from the sequence of things, that generations and procreations of the human race are afterwards going to cease. For they think that all things will then have been accomplished and that men are going to be in a state different from before. But because the destruction of the world is not meant by the day of the last judgment, as has been shown in the pre­ceding section, it also follows that the human race is going to remain and that procreations are not going to cease.

7 That procreations of the human race are to remain to eternity can be established from several things, some of which have been shown in the work HEAVEN [AND HELL], especially these: I The human race is the basis upon which heaven is founded. 2 The human race is the seminary of heaven. 3 The extent of heaven provided for the angels is so immense that it

cannot be filled to eternity. 4 Those who form heaven are, as yet, comparatively few. 5 The perfection of heaven grows in proportion to the increase in

numbers. 6 And every Divine work has regard to infinity and eternity.

9* The human race is the basis upon which heaven is founded. This is because man was created last, and that which was created last is the basis of all things that precede. Creation began from the highest or inmost, because [it is] from the Divine, proceeded to the last or

* There is no section numbered 8 in the Latin.-Translator

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9] THE LAST JUDGMENT

outermost, and then first came to a halt. The ultimate ofcreation is the natural world, and in it the terraqueous globe with everything upon it. When these were completed, then man was created and in him were gathered all things of Divine order from first things to last; in his inmosts were gathered all things which are in the first things of that order; in his ultimates, those which are in last things so that man became Divine order in a form. Hence it is that all things in, and with man are from heaven as well as from the world, from heaven those things belonging to his mind, and from the world, those belonging to his body. For the things of heaven inflow into his thoughts and affec­tions, and present those [thoughts and affectionsriii accgf9...~ce JVlth the reception by his spirit, while the things of the world inflow into his sensations and deSlres "and present those [sensations and desires] in accordance with the reception in his body, but in conformity with the agreements of the thoughts and affections of his spirit. That this is so

2 may be seen in many sections where it is treated in REAYEN AND HELL, especially in the following:

The entire heaven, as one whole, resembles one man (n. 59-67); Anyone Society in the heavens likewise (n. 68-72); Therefore each angel is in a complete human form (n. 73-77); And this is from the Lord's Divine Human (n. 78-86); And further in thesection concerning the correspondence of all

things of heaven with all things of man (n. 87-102); Concerning, The correspondence of heaven with all things of the

earth (n. I03-II5); and concerning, The form of heaven (n. 200-212).

3 From this order of creation it can be established that there is such a close connection fron:.. fi~t things to last that, when regarded together, they constitute one thing in which the prior cannot be separated from the posterior, just as a cause cannot be separated from its effect. Thus the spiritual world cannot be sepl!rated fr?m the natural world, nor-the latter from the former,consequently, the angelic lleavencannot be separated from the human race, nor the human race from the angelic heaven. Wherefore, it has een provided by the Lord that the one shall render mutual services to the other, namely, the angelic heaven

4 to the human race, and the human race to the angelic heaven. Hence it is that the angelic abodes are indeed in heaven, to appearance separated from the abodes of men, but yet they are with a man in his affections of what, is good and true. Their being presented to the sight as separated is only an appearance as may be established from the

8

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THE LAST JUDGMENT [9

section in the work HEAVEN AND HELL dealing with Space in heaven 5 (n. 191-199). That the abodes of the angels are with men in their affections of what is_good and true is meant by theSe words- of theLOrd": ­

He that loveth Me keepeth My saying, and My Father will love him, and We will come to him and will make Our abode with him (John xiv 23).

By 'Father' and by , Lord '* there is also meant heaven, for where the Lord is, there is heaven, for the Divine proceeding from the Lord makes heaven (see in the work HEAVEN [AND HELL], n. 7-12, and n. 116­125); and also from these words of the Lord:

The Comforter, the Spirit of Truth abideth with you and is in you 6 (John xiv 17).

The 'Comforter' is~e Divine Troth proceeding from the Lord, whence it is also called the ' Spirit of Truth'; and the Divine-Troth makes heaven and also angels because they are the recipients. That t:!.te Divine pr~_~~~_f~om th~!-ord is the Divine Truth and hence the angelic heaven may be seen in the work HEAVEN [AND HELL] (n. 126­

140). The same is also meant by these words of the Lord:

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

, The kingdom of God' is the Divine Good and Truth in which the 7 angels are. That angels and spirits are with man, and in his affections, has been granted-me t"'OSe'ei thousand times fi-om their presenceand

. abode with me. But the angels and spirits do not know with what , men they are, just as men do not know with what angels and spirits I they dwell together, for the Lord alone knows and arranges this.

In a word, there is an extension into heaven of all the affections of } wh_at is good an true, an a communication an conjunction with ) those there who are in simiiar affections. And there is an extension mto . hell ofail the affectionsof what IS evil and false, and a communication Jand conjunction with those there who are in similar affections. The ) extension of the affections into the spiritual world is almost like the act _ _ __A ---..___ _ _

* While this quotation makes no mention of ' Lord', a marginal note written by Swedellborg in Latin in the Schmidius Bible refers to John XVII, 22, 26, and to A.C. 9338 where it is shown that both passages in John treat of the union of the Lord with those who are in the good of love.-Translator

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9] THE LAST JUDGMENT

of seein~in the natural world. In both cases, the communications are almost alike but yet with the difference that, in the natural world there are objects, whereas, in the spiritual world, there are angelic societies.

8 From these things it is evident that such is the linking together of the ) angelic heaven and the human race, 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 terminates in, and rests

upon it. This state of affairs prevails with the individual man. His J sRirit1.!~.lPings, which belong to his thought and WITf,iIifiow into~~

2. I natural things..which §~long to his sensations and actions, and-the}:e they ~e~na!~ .!IDd !eglain. If a man did not possess these, or if he were without these terminations or ultimates, his spiritual things which belong to the thoughts and affections of his spirit would flow away as unfinished things or as those which are without a foundation.

9 The case is similar when a man passes from the natural to the spiritual world, which happens when he dies. Then, because he is a spirit, he qoes not subsist upon his own basis btl~upon the generaCbliSls- whiCh isthe human race. He who does' 110t know thearcana* of J:1eaven can believe that angels subsist without men, and men without the angels; but I can assert, from all my experience of heaven and from all my dis-course with angels, that no angel or spirit subsists without man, and

) no man without spirit or angcl, and that t.here is a 'mutual~d reciprocal conjunction. From these things it can beestablished, first, that the human race and the angelic heaven make one and subsist mutually and in turn from one another, and that thus the one cannot be taken away from the other.

10 The human race is the seminary of heaven. This will be established from a subsequent section where it is to be shown that heaven and hell are from the human race, thus, that the human race is the seminary of heaven. At the outset, it will be observed that, just as at all times up to the present, that is, from first creation, heaven has been formed from the human race, so it is to be formed and enriched

2 henceforth. Indeed, it may be that the human race upon one earth may perish, as happens when it entirely separates itself from the Divine. For then, man has no longer any spiritual life but only a natural one as beasts have. And when man is in such a state [of life]:, no society can be formed and held in bonds by means of laws, since man, without

* Arcana-pl. of arcanum-a secret, or hidden thing, hence a truth hitherto un­known, from arceo-to shut up or conceal.

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THE LAST JUDGMENT [10

influx from heaven and so, without Divine guidance, would become insane and would rush unbridled into every crime, one man against another. But, although the human race upon one earth would perish 3 through separation from the Divine, that it nevertheless does _.n9t !!:aPl'~n i~ provided by the Lord so long as the human race remains upon other earths, for there are some hundreds of thousands of earths in the universe, see the small work THE EARTHS IN OUR SOLAR SYSTEMJ CALLED PLANETS; AND THE EARTHS IN THE STARRY HEAVEN.

I have been told from heaven that the human race on this earth 4\) would have perished SO that no-one would have existed today, unless the Lord had come into the world, and on this earth had put on the Human andffiadeIt Divine; and also unless the Lord had here given aWord of such a kind as might be a basis for the angelic heaven and a means of conjunction. It may be seen in the work HEAVEN AND HELL (n. 303-310) that there is conjunction of heaven with man by means of the Word. But that such is the case can be understood only by those who think sprritually, that is, by those who, through theacknow­ledgment<rl"the Divine in the Lord, have been conjoined to heaven, for only these people are able to think spiritually.

11 The extent of heaven provided for the angels is so immense that it cannot be filled to eternity. This is established from those things declared in the work HEAVEN AND HELL, and in the section there concerning The Immensity of heaven (n. 415-420), and that those who form heaven are, as yet, comparatively few, in the small work EARTHS IN THE UNIVERSE (n. 126).

I2 The perfection of heaven grows in proportion to increase in numbers. This is established from its form in accordance with which associations are arranged there and communications flow, because it is the most perfect of all forms. And the more there are in the most perfect form, the more does the direction and agreement of the many make towards oneness, and by that, is the conjunction closer and more harmonious. Agreement and hence conjunction increases from the increase in numbers, for every single thing there is introduced as some­thing relative between two or more, and what is introduced confirms and conjoins. The form of heaven is like the form of the human mind, the perfection. of which grows in accordance with the increases of what is trueand good from which come intelligence-and wisdom. -T~ 2

fOIm of thehuman mind which is in heavenly wisdom and intelligence is like the form of heaven because the mind is the least image of that form. Hence there is a universal communication of the thought~

II

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12] THE LAST JUDGMENT

the affections of what is good and true among such men and angels with societies of the heaven round about. And the extension increases with growth ofwisdom, thus in accordance with the increase in numbers of the cognitions* of what is true implanted in the understanding, and in accordance with the abundance of the affections of what is good implanted in the will, that is, in the mind; for the mind consists of

3 unde~tan~g and will. The human mind and the angelic mind Is such that it can be enriched to eternity, and, as it is enriched, so it is perfected. This happens especially when a man is being led by the Lord, for he is then brought into the genuine truths which are im­planted in the understanding and iilto- thegenuine goods which are implanted in the will, for the Lord thenarranges everything of such a mind into the form of heaven, until at length it is a heaven in least form. From this comparison it is clear, because the case is similar, that the increase in numbers of angels perfects heaven. Indeed, every

4 form consists of various parts. A form which does not consist of various parts is not a form, because it has no quality nor any changes

( of state. The quality of every form is from the arrangement of the I various parts within it, and from their mutual respect and agreement I towards oneness, from which the whole form is considered as one.

Such a form is the more perfect, the more are the things thus arranged within it, for, as was said above, every single thiilg confirms, strengthens,

5 conjoms and thus makes perfect. But these things can be better estab­lished from what has been shown in the work HEAVEN AND HELL,

especially where it treats of this, Anyone society is heaven in lesser form, and each angel in the least

form (n. 50-58); again, where it deals with The form of heaven which determines associations and communica­

tions there (n. 200-212), and The wisdom of the angels of heaven (n. 265-275).

03' Every Divine work has regard to infinity and eternity. This can be established from many things which exist both in heaven and in the world. In both, one thing is never exactly the same as another.

* The term cognitiones, here used in the Latin, is translated ( cognitions' to dis­tinguish these knowledges from those that are meant by the Latin scientifica also used in the Writings of Swedenborg. Two of the meanings most commonly associated with cognitiones are (I) a particular species of knowledge, as knowledges of the Word, ofgood and truth, or of spiritual things (A.C. 24, 366S, 994S; N.J.H.D. SI; H.H. Ill, 3SI, 469, 474, S17, SI8); and (2) a higher type of knowledge which is from understanding and per:.~ptiO!l (A.C. 1486-7; H.H. 110, 3S3).

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I

There is not one face that is exactly alike or the same as that of another, nor will there be to eternity. In the same way, there is no mind (animus) exactly the same as that of another. Therefore, there are as many faces and minds (animi) as there are men and angels. There is nevc:r f.9und i.!! 0l1e~, despite the innumerable parts that make up the body, and the innumerable affections that make the mind, anyt@lg quite the same as, or identical with anything in another; hence it is that each man leads a life distinct rroin that of any other. The same thing occurs in Nature as a whole and in every part of it. That there is such an infinite variety in all things and in every single thing is occasioned by the origin of all things from the Divine which is the Infinite. Hence there is somilni3ge_of~the Itillnite-e;erywhere-;- to -ttreend that all things may-be regarded by the Divine as His work, and at the same

( time, all things may regard what is Divine as His work. A somewhat ) insignificant proof may serve as an illustration to show how ~ery

\ single thing in Nature regards the Infinite and Eternal. Every single I seed, whether it betliefruit of tree, or of corn, or of flower, is so I ~ted that it can be multiplied to what is infini.le, and Can endure to

what is eternal, for out of one seed many spring forth, even up to five, r ten, twenty or a hundred, and from each of them il!st ~!11any again.

Such fruetification out of one seed, continually persisting only for a \1. hundred years, could cover not only the surface of one planet, but also

the surfaces of even myriads of planets; 8!ld these same seeds are so created that their duration may be eternal. Hence it is clear how, in these, there is the- idea cifwhat is infinite and eternal; it is similar in other things. The angelic heaven is 1Jlat for which all t;hin.gs in the universe have been created; for an angelic heaven is the end for which the human 'race exists, and the Iii.muin. racetS'the end for which exist the viSible heaven and the earths therein. Wherefore, that Divine

rwork, namely, an angelic heave.!!-has reg~.9-_ pr~arily to what is I Infinite and Eternal, consequently, its multiplication without end,

f9r ther~<fwells ~ Divine Himself. Hence also, it"may be established that the human race will never cease, for if it were to cease, the Divine work would be limited to a certain number, and so the regard to what

( is infinite would perish.

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\

\ \1

~

Heaven and Hell are from the Human Race

14* In the Christian world, it is wholly unknown that heaven and hell are from the human race. For it is believed that angels have been created from the beginning, and that heaven was thence formed; and that the devil or satan was an angel of light but because he became rebellious, he was cast down with his crew and thus hell was formed. lLis a matter of the greatest amazement to the angels that such is the belief ID the-Christian world,-and still more thatnothing is really known about heaven when in fact that is a primary t!Ungof doctrine iithe _~hurch. And because such ignorance reigns, they rejoiced -in heart that it has pleased the Lord now to reveal to those in the Christian world many things about heaven and also about hell, thereby dispelling as far as possible the darkness that k-increasing everY day becaus~ the Church has come to -itS-end. Wherefor;;:tIiey wishmeto declare from their lips that, in the entire heaven, there is not a single angel who was created such from the beginning, nor in hell any devil who was created an angel of light and cast down; but that all, both in heaven and in hell, are from the human race; in heaven, those who lived in the world in heavenly love and faith, in hell, those who lived in infernal love and faith; also that it is hell, taken as a whole, that is called the devil and satan-the nlg!!e devil being given to the hell that is behind, where those are who are called evil genii, and the n~e~l being given to the hell that is in front where those are who are called evil spirits. The character of these hells may be seen in the work HEAVEN AND HELL

1 (From ARCANA CJIl.LESTIA.) The hells taken together, or the infemals taken together, are called' the devil' and • satan' (n. 694).

Those who were devils while in the world become devils after death (n·968).

* Nos. 14, 15, 16, 18, 20 and 21 aTe nearly identical with HEAVEN AND HELL nos. 3II-3I6.-Translator

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towards the end. The angels said that the Christian world had gathered such a belief about those in heaven and those in hell from certain pas­sages in the Word not understood in any other way than in accordance with the sense of the letter, and not illustrated and explained by genuine doctrine derived from the Word, although the sense of the letter of the Word unless the ge~uine doctrine o~J:he_C.\lllI~h sheds light upon it, draws the mind in different directions, and this begets ignorant opinions, heresies and errors. l

15 Another cause for the man of the Church believing in this way is that he believes no man can come into heaven or hell until the time of the last judgment; concerning which he has accepted the opinion that then all the things that are before the eyes are to be des­troyed, and that new things are to come into existence, and that then the soul is to return into its body, from which conjunction man will

( again live as a man. This belief involves the other about angels being ) created from the beginning. For it is impossible to believe that heaven \ and hell are from the human race when it is believed that no man can I go there before the end of the world. But that man might be convinced 2

that this is not the case, it has been granted me to be in company with angels and also to talk with those who are in hell, and this now for

f m.E1Y y~l!!._s, s.£-~etimes continually fr~m m~rning until e~~lliyg, and thus be informed about heaven and hell. The purpose of this is that

'I t!:e man of the Church may ~ longer ~ontinue i~his erroneous , belief about resurrection at the time of judgment, ana about testate

of the soul in the meantime, as well as about angels and the devil. As this belief is a belief in what is false, it involves [the mind in] darkness, and with those who think about those things from their own intel­ligence, it induces doubt and at length, denial. For they say in their

1 (From ARCANA CJI!.LESTIA.) The doctrine of the Church will be derived from the Word (n. 3464,5402, 6832, 1°763, 10765).

The Word cannot be understood without doctrine (n. 9021, 9409, 9424, 9430, 10324, 10431, 10582).

True doctrine is a lamp to those who read the Word (n. 10400). Genuine doctrine will be from those who are in enlightenment from the

LordCn.:25IO, 25I6, 2519, 9424, 10105). Those who abide in the sense of the letter of the Word without doctrine

can arrive at no understanding of Divine truths (n. 9409, 9410, 10582). And they are carried away into many errors (n. 10431). The difference between those who teach and learn from the doctrine of

the Church derived from the Word, and those who do so merely from the sense of the letter of the Word (n. 9025).

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IS] THE LAST JUDGMENT

heart, ' How can so vast a heaven with so many stars, and with the sun and moon, be destroyed and dissipated; and how can the stars which are larger than the earth then fall from heaven to earth; and how can bodies devoured by worms, consumed by decay, and scatt­ered to every wind, be gathered again to their soul; and where in the meantime is the soul and what is its nature when deprived of the senses it had in the body?,' besides many similar things which, because they are incomprehensible, do not come within belief, and with many,

• destroy faith concerning man's eternal life, and concerniD.gheaven-and . hell, and with -these the other matters that pertain to the faith of the

3 Church. That this belief has been destroyed is evident from its being I said, ' Who has come to us from heaven and told us that there is a

heaven? What is hell? Is there any? What is this about man's being \ tormented by fire to eternity? What is the day of judgment ? Has it not Ibeen expected in vain for ages?'-besides other things in~olving ~_ \ denial of everything. Therefore, lest those wIio trunk sucIi things-as ( many are accustomed to-do who, from- their worldly WISdom, are re­.' puted to be erudite and learned-should any longer confound and

mislead the simple in faith and heart, and induce infernal darknessre­specting. God andlieaven an -ct.ernal life, and all else that depends on

) these, the interiors of my spirit have been opened by the Lord, and I have thus been permitted to talk, after their decease, with aU whom I have ever known in the life of the body. With some of them I have spoken for days, with some for months, and with some for a year, and also with so many others that I should not exaggerate if I should say .a hundred thousand, of whom many were in the heavens and many in the hells. I have also spoken with some two days after their decease, and have told them that their funeral services and obsequies

\, were then being prepared for their interment. At this, they said , that it was well to cast aside that which had served tl1em asa

body and-for bodily functions m-the world, and they wishe me to say they were· not dead but that they are living, men the same as before, and had merely crossed over from one world intothe other. They are not conscious, they said, of having lost anything, since they are in a body and its sensual things just as before, also

,., in [the exercise of] understanding and w;U as before, having thoughts and affections, sensations, pleasures and desires of the same

4 quality as in the world. Most of those who had recently died, when they saw themselves to be living men as before, and-iil--a similar suite (for, after death, every one's state oflife-Is-ilt first just as it was in the world, but it is gradually changed with hini either into heaven or into hell) were moved_~~ ~ew joy at_being alive, saying that they had not

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THE LAST JUDGMENT [15

believed it would be so. But they were greatly astonished that they s-hould have been-msuch igOOrance and blindness about-the state of their -life after death, and still more that the man of the Church should be in such ignorance and blindness when yet he, above all men in the whole world, could be clearly enlightened in regard to these things.1

( Then for the first time they began to see the cause of that blindness and 5 ) ignorance, which is, that eEernal things which are tl?ngs relating to the

world and the body, had so occupied and filled their minds that they ) <:.!?u1d not be raised into the light o~a'yen nor consider the!hings <?!

the Church beyond doctrinal matters. For while matters relating to the booy and the world are loved, as'much as they are In""the present time, nothingbut darkrless flows into the mind when a man wishes to think about the thiIigs of heaven beyond the dictate of the doctrine of faith belonging to his own Church.

16 Very many of the learned from the Christian world are astonished when, after death, they see themselves in a body, in garments and in houses, as in the world. And when they recall what they had thought about the life after death, about the soul, spirits, and heaven and hell, they are ashamed and_~ay that they had thought_foolis!!ly and that the simple iillaith thoughtffiuch morewisely than they. Learnedmenwho had confirmed themselves in such ideas, and hadat­tributed all things to Nature, were examined and it was found that the interiors of their mind were closedand the exteriors opened, so_.__' __ <~a_ _

1 (From ARCANA C£LESTIA,) There are few in Christendom today who believe that man rises again immediately after death (preface to chap. xvi of Genesis, and n. 4622, 10758). They believe that this takes place at the time of the last judgment when the visible world will perish (n. 10595).

The reason for this belief (n. 10594, 10758). Nevertheless man does rise again immediately after death, and is then a

man in all respects and in every least respect (n. 4527, 5006, 5078, 8939, 8991, 10594, 10758).

The soul which lives after death is man's spirit, which in man is the man himself, and in the other life is also in a complete human form (n. 322,1880-1, 3633,4622,4735, 5883, 6054, 6605, 6626, 7021, 10594)·

From experience (n. 4527, 5006, 8939). From the Word (n. 10597), What is meant by the dead being seen in the Holy City (Matt. xxvii 53)

(n·9229)· How man is resuscitated from the dead, from experience (n. 168-189). His state after resuscitation (n. 317-9, 2II9, 5070, 10596). False opinions concerning the soul and concerning resurrection (n. 444-5,

4527, 4622, 4658).

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that they did not look towards heaven but towards the world and accordingly also towards hell. For to the extent that the interiors of the mind have been opened, to that extent does a man look towards heaven; outtO the- extent that the interiors have been dose and the exteriors opened, he looks towards hell. For the interiors of man have been formed for the reception of all things of heaven, but his exfenors for the receptlon of all things of the world; and those who receive the world, and not heaven at the same time, receive helP

17 By the daily experience of many years, it has been proved to me that man's spirit, after release from the body, is a man and in a similar form. For I have seen, heard and spoken with them a thousand times, even on the matter that men in the world do not believe spirits to be men, and that those who do believe are reputed by the learned ~oJ>~ s~'pl~. Spirits were sad at heart that ~h ignoranceshocld still persist in the world, and most of all within the Church. But they said that tlli~ belief had emanated-Ehiefly from the learned who thought about the soul from bodily sense. From this, they l1aVe held no other idea about it than as of mere-thought which, when it is without any subject in which and from which it is regarded, is like some volatile form of pure ether which cannot but be dispersed when the body is dying. But because the Church believes, from the Word, in the im­mortality of the soul, they could not do otherwise than attribute to the soul something of life such as belongs to thought, but yet they did not attribute sensation such as a man has, until the soul was again united to the body. Upon this opinion is based the teaching about resurrec­tion and the belief that there is to be a reunion when the last judgment comes. For when such a hypothesis about the soul is conjoined with the faith of the Church concerning man's eternal life, no other con­clusion is possible. So it is that when anyone thinks about the sQ..ul from doctrine and at the same time from hypothesis, he does not entirely grasp that it is a spirit, and the latter in human form. Added to this, scarcely anyone today knowswhatthe spiritual is and still less that those who are spiritual; as-all spiritS-and angels are, have any human form. The consequence is that almost allwho come from theWOrtd are greatly astonished that they are alive and are men just as before, and without any difference at all. But when they ceas~ to wonder at

1 (From ARCANA C£LESTIA.) In man the spiritual and natural worlds are conjoined (n. 6057).

The internal of man is formed in the image of heaven, but the external in the image of the world (n. 3628,4523-4,6057, 6314,9706, 10156, 10472).

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themselves, they are then astonished that the Church knows nothing ~ning any such~ state of men after dea~, when yet;alfwhohave ever lived in the world are in the other life and are living as men. And because they were wondering also why this had not been revealed to man by visions, they were told from heaven that this could have been done, for nothiDg is easier when it pleases the Lord; but that

) those who had confirmed -themselves in falsities opposed to theseI things would still not have believed even if they themselves should

see the visions. Further, [theywere told] that it is verydanger01is to \ reveal iinytIllng from heaven in the pres~nc~ o~ tho~ ~Eo are in w~l~y

and bodily concerns, because in that case they would first believe and would afterwardS-deny, and so would profane the very truth itself; for

) to believe and afterwards to deny is to profane; and those who profane ( are thrust down into the lowest and most grievous of all the hells. ) This is the danger meant by the Lord's words,

I He hath blinded their eyes, and hath hardened their hearts, lest they should see with their eyes and understand at heart and be converted, and I shouldl heal them (John xii 40).

and that those who are in worldly and bodily loves still would not believe is meant by these words,

Abraham said to the rich man in hell, They have Moses and the Prophets, let them hear them. But he said, Nay, father Abraham, but if someone should come to them from the dead, they would be converted. But Abraham said to him, If they hear not Moses and the Prophets, neither will they believe even though someone should rise again from the dead (Luke xvi 29-31). - ­

18 That heaven is from the human race can be established also from the fact that angelic and human minds are alike, both enjoying

( the ~~cu1ty of understanding, of pe.!ceiving and or.williE-g. Both-h~~~ ( _ ) been formed_to receive h~~n. For the human mind is wise just as

the angelic mind, but man is not wise to the same extent while in the \ world, because he is in an earthly body, and in it his spiritual mind

Ithinks naturally, for his spiritual thought which he has equally with th~angel~then flows down into natural ideas corresponding with spiritual ones, and is thus perceived there. But it is otherwise when thez ­man's mind is freed from bondage to that body. Then, heii010nger thinks naturally but spiritually, and when he thinks spiritually, he then thinks things that are incomprehensible and indfaole-"to the natur~anjust as an_angel does. Wherefore, it can be established that

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man's internal, which is called his sl'irit, is, in its essence, an angeJ.1 That an angel is in a complete humaI1form may be seen in the work HEAVEN AND HELL (n. 73-77). When, however, man's internal has not been opened above but only beneath, it is still, after its release from the body, in human form, but a horrible and diabolical form, for it is not able to look upwards towards heaven, but only downwards towards hell. ---­

19 The Church could have known from the Word that heaven and hell are from the human race, and could have made this one of its

~ doctrines1 lLiLhacl admi!!e~nlightenmeI!-Lf~m_heayen, and paid

) heed to the Lord's words to the thief, that today he would be with Him in paradise, (Luke xxiii 43); and to those words which the Lord spoke concerning the~an and Lazarus, that the former went into hell, and spoke thence with Abraham, and that the latter went into heaven; (L1!:ke xyi 19-31), also what the Lord spoke to the Sadducees concerning resurrection,

God is not the God of the dead, but of the living (~i 32).

2­ - They could also have known it from the general belief of all who live a go~e, especially fromtheir faith around the time of death, when they are no longer in worldly and bodily concerns, in that they believe they 'Will come into heaven whenever the life of their body departs. T~s belieUeign3_'!Yi!!J. all so long as they do not think-fiom the doetrlOe of the Church concerning resurrection at the time of the last judgment. Enquire whether it be not so, and you will be confirmed.

'-.3';'- Moreover, he who has been taug~t!bout Divine order can understand that man was created to become an angel, because in him is 1J!e_ultimate of order (see aboven.9), into which what belongs to heavenly and angelic wisdom ~ be formed, restored and multiplied. Divine order never stops midway there to form a something apart from an ultimate, for it is not in i~iul!tess_and c~E1pletion there, but

1 (From ARCANA C£LESTIA.) There are as many degrees of life in man as there are heavens, and these are opened after death according to his life (n. 3747, 9594).

Heaven is in man (n. 3884). Men who live a life of love and charity have in them angelic wisdom,

but it is then hidden; they come into that wisdom after death (n. 2494). In the Word, the man who receives the good oflove and of faith from the

Lord is called an angel (n. 10528).

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it goes on to the ultimate. And when it is in its own ultima~e, it takes on its form, and-by means there collected, it renews itself and produces itself further, which happens throug~procreati2-ns. Therefore, tht: s~minary ~f heaven is in the ultimate. This also is meant by those things said about man and his creation in the first chapter of Genesis,

God said, Let us make man in Our image, after Our likeness-and God created man in His image, in the image of God created He him, male and female created He them; and God blessed them and God said unto them, Be fruitful and multiply (Gen. I 26-28).

'\ 'To create in the image of God and in the likeness of God' is to confer !upoil~m-all things from fir~!_thirigs....!o Jast, and thus to makehim, as to the interiors of his mind, an angel.

GI The Lord rose again not as to His spirit alone but also as to His body, because when He was in the world He glorified His whole Human, that is, He made it Divine. For His soul which He had from the Father, was from Itselfthe very Divine, and His body became a like­ness of the soul, that is, of the Father, thus also Divine. That is why He, differently from any man, rose again as to both;! and this He made manifest to the disciples who, when they saw Him, believed that they saw a spirit, by saying:

See My hands and My feet, that it is I Myself; Feel Me and see, for a spirit hath not flesh and bones as ye see Me have (Luke xxiv 36-39).

By these words, He indicated that He is Man not only as to the spirit but also as to the body.

22 It has been further shown in many sections in the work HEAVEN AND HELL that heaven and hell are from the human race, as in the following:

The heathen, or peoples outside the Church, in heaven (n. 318-328); Little children in heaven (n. 329-345); The wise and the simple in heaven (n. 346-356); The rich and the poor in heaven (n. 357-365); In respect of his interiors every man is a spirit (n. 432-444); Man after death is in a complete human form (n. 453-460);

1 (From ARCANA CJELESTIA.) Man rises again only as to his spirit (n. 10593-4). The Lord alone rose again as to His body also (n. 1729,2083,5°78, 10825).

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Mter death, man is possessed of every sense, and of all the memory, thought and affection that he had in the world, leaving nothing behind except his earthly body (n. 461-469);

The first state of man after death (n. 491-498);

The second state of man after death (n. 499-5II);

His third state (n. 512-517);

and further, the things concerning the hells (n. 536-588);

from which it can be established in particular that heaven does not consist of certain angels created in the beginning, nor hell from a certain devil and his crew, but only from those who were born as men.

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All Men) as many as have been born from the Beginning ofCreation and have died) are either in Heaven or in Hell

23 Firstly, this follows from the things stated and shown in the preceding section, namely, that heaven and hell are from the human race.

Secondly, from the fact that every man, after a life in the world, lives to eternity.

Thirdly, thus all who have ever been born human beings from the creation of the world and have died, are either in heaven or in hell.

Fourthly, since all who are born henceforth will also come into the spiritual world, that world must be of a size and nature beyond com­parison with the natural world in which men are on earth.

But in order that all these things may be perceived more distinctly and may be more clearly evident, I would set them out and describe them one at a time.

24 It follows from the things stated and shown in the preceding section, namely, that heaven and hell are from the human race, that all who have ever been born human beings from the beginning ofcreation and have died, are either in heaven or in hell. This is clear without explanation. The general belief has hitherto been that men will not come either into heaven or hell before the day of the last judgment, when souls will return into their own bodies, and will enter thereby into the enjoyment of such things as they believe to belong to the body. Simple people have been led into this belief by those who pro­fessed wisdom and who made investigation into the interior state of man. The latter, having thought nothing about the spiritual world, but only about the natural world, and not therefore about the spiritual man, have consequently been ignorant of the fact that the spiritual man, which every man has in the natural, is just as much in human form as is the natural man. So, it has never entered their minds that the natural man derives his own human form from his spiritual man,

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although they might have seen that the spiritual man acts at its bidding in everything and each single thing of the natural man, and that the natural man does absolutely nothing from himself.

It is the spiritual man that thinks and wills, for this the natural man \ e:atinot doof himself, and thou t ancl~ill is the aM in all ofthe nat~al ) man. For the natural man acts a~ the spiritual wills, and also speaks I as ~e spiritual ~s so utterly that action is nothing but will, and

speech nothing but thought. For, if you take away thought and will, both speech and action cease instantly. From these things it is clear that th~ ~pirituaI man is truly man, an5i is in everything and each single thip.g of the natural man, and that their forms are alike, for there is not a part nor particle~f the natural man in which the spiritual does not act and live. Yet the spiritual cannot appear before the eyes of the natural man, for the natural cannot see what is spiritual, altho1!gh t1J.e spip,tual gm see what is natural, the latter [condition] being according to order, but the former contrary to it. For there is an influx of the spiritual 4J:tQ..th~.!!.@d[al and therefore also of the power of seeing, for sigh.Lalso

3 is influx; but the reverse does not take place. It is the spiritual man that is called man's' spirit', and which appears in the spiritual world in a complete human form and lives after death. Because, as said above, the intelligent have known nothing about the spiritual world, and therefore, nothing about man's spirit, so they have seized upon the idea that a man cannot live as man until his soul has returned into its body and again put on its senses. Hence have arisen such meaningless ideas about man's resurrection, as, for example, that bodies, although devoured by worms or fish, or quite dissolved into dust, would yet, by Divine Omnipotence, be collected together and reunited to their souls, and that this will not take place except at the end of the world when the visible universe will perish; and many other similar ideas all of which are beyond comprehension, and which present themselves to the mind's first intuition as impossibilities, and as contrary to Divine order. Such ideas moreover weaken the faith of many, for those who think from wisdom cannot believe unless they can, to a certain extent, understand, and cannot concede belief in impossibilities, that is, belief in such things as man thinks impossible. Hence also, those who do not believe in a life after death find evidence for their denial. But that man rises again immediate:y after death and that he is then in a complete human form can be seen in the work HEAVEN AND HELL in many of its rsections. These things have been stated so that it may be confirmed

, still further that heaven and hell are from the human race; from which \ it follows that all who have ever been born human beings from the Z beginning of creation, and have died, are either in heaven or in hell.

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25 That every man after a life in the world lives to eternity is established from the fact that man is then spiritual and no longer natural, and that the spiritual man, when separated from the natural, remains to eternity such as he is, for the state ofman cannot be changed after death. Moreover, the spiritual of every man is in conjunction with the Divine, for it can think about the Divine and also love the Divine and be affected by all things that are from the Divine, such as those which the Church teaches; hence it can be conjoined to the Divine by thought and will, the two faculties which belong to the spiritual man and make his life. What can be thus conjoined to the Divine can never

\ die for the Divine is with him arid conjoins him to Himself. Besides 2

'1 this, man as to his mind is created inthe form of heaven;lind the form I of heaven is from the Divine Himself, as can be established in the work

HEAVEN AND HELL, where it has been shown;

The Divine of the Lord makes and forms heaven (n. 7-12, and n. ]8-86);

Man has been created that he may be heaven in least form (n. 57); The entire heaven as one whole resembles one man (n. 59-66);

.Therefore an angel is in a complete human form (n. 73-77);

an angel is a man as to his spiritual. On this matter also I have some- 3 r times talked with angels. They gI"eatly wondered thatLatnong those in \ the Christian woda-whO are called intelligent, andwho are also believed \) by others to be intelligent, t~a.!z_'y:ery_manY-Fh2-..£.0J!1 letely..!eject ~elief in their own iffi!llorta!ity, believing that man's soul is dis­

( sipated afi.ter death just like that of a beast. Th~y 40. not p~~ei'y~~e ) distinction of life between man and beast, which is that a man can think I above himself about God, heaven, love; faith, spiritual and moral good, ( truths and like things, and th~s can be raised up to the Div4!.e !i~lf,

and be conjoined with Him througn-lill tnese things. But beasts can­not be raised above their natural state to thinking on such things, consequently, their spiritual cannot after death be separated from their natural,l and live by itself, as can the spiritual of man. This, too, is the reason why the life of the beast is dissipated with its natural life.

1 (From ARCANA ClELESTIA.) There is also an influx from the spiritual world into the lives of beasts, but this is general, not specific as it is with man (n. 1633, 3646). - ­

The difference between men and beasts is that men can be raised above t~m.~~lv~s to th~]"'~, so as to thi~k of th~Divine, to'rove Hlm;-and thus to be conjoined with the or, w ereby they have eternal life. It is otherwise with beasts which cannot be raised to such heights (n. 4525, 6323, 9231).

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4 The angels went on to say that the reason for many oCth~_so-called

intelligent in the Christian world-not-believing in tbeir own-iITiffior­tality is that at heari:they deny the Divineand r~co :se Nature in place of the Divine. fhosew""ho think-from such principlescannot thii1k of any eternity by means of conjunction with the Divine, nor consequently, of the state of man as being unlike that of beasts, for when they reject the Divine from their thought they also reject what is

5 eternal. They said further that there is with every single man an inmost or highest degree of life or an inmost or highest somet1UIig into which the Divine of the Lord first, or most closely inflows, and from which He arranges all the other interior things which belong to the spiritual

). and natural man, and which follow in accordance with the degrees of I order with them. This inmost or highest they call the Lord's entrance

to man, and His veriest dwelling-place with him. By this inmost or highest, they continued, man is man and is distinguished from brute

\ animals which do not have it; and hence it is tpat, as to the interior \ things of his mind and ' animus " man, unlike animals, can be raised ) up by the Lord to Himself, can believ~ in Him, call be affected by love

to Him, can receive intelligence and wis4.~m, and can talk from reason. 6 When asked about those who deny the Divine and Divine trut:liS;"by

which there is conjunction of man's life with the Divine Himself, and how they even live to eternity, they said that _!Q.~~ eq!:1~ny~a~~e

faculty of thinking and willing, hence of believing and loving such things as are from thebivine~ just as those have who acknowledge the Divine; and it is this faculty which makes them equally immortal. They further stated that they have this faculty from the above­mentioned inmost or highest which is in every man; that even thOSe in hell have thiS-faculty, andithas been shown inmany places that from it they have the faculty of reasoning and speaking against Divine truths.

7 Hence it is that every man, whatever his character, lives for ever. ) Because every man liyc~ ~fter death for ever, the~efore -no angel n~r \ any_~ irit ev~ t~nk!, abo'!t death, i~ed, ther~re quite igE2rant of ( what.it is 'to die'. Wherefore, when ' death' is mentioned in the

Word, it is understood by the angels either as damnation which is death in the spiritual sense, or as the continuation of life and resurrec­tion.! These.._!hi.Egs have been said to confirm that all men,

1 (From ARCANA ClBLESTIA.) When death is mentioned in the Word in con­nection with the evil, in heaven it is understood as damnation which is spiritual death, and also hell (n. 5407, 6119, 9008).

Concinued ac foot 0/ next page

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as many as have been born from the beginning of creation and have died, are alive, some in heaven and some in hell.

26 All men, as many as have been born from the beginning of creation and have died, are either in heaven or in hell. In order that I might know this, it has been granted me to talk with some who lived before the flood, and also with some who lived after the flood, as also with some of the Jewish nation, known from the Word of the Old Testament, with some who lived at the time of the Lord, with many who have lived in succeeding centuries down to the present day, and in addition, with all after their death whom I had known during their earthly life. Besides these, I have talked with little children, and with many of the heathen. From all these experiences, I have been fully convinced that there is not one who waS ever born a human being, from the first creation of this_eaftb, who IS not ~ther ru-heavenor in heU:­

27 Since all who are born henceforth will also come into the spiritual world, that world must be of a size and nature beyond comparison wiilitnen;;tUral world in which men are on earth. This is evident from the enormous multitude of men who, from first creation, have passed over into the spiritual world and are there together. Then, there are the continual increases henceforth from the human race which will be added to them, and this without end, in accordance with those things

( shown above in the appropriate section (n. 6-13) n~ly, that pr09".~a-\ tions ofthe human race on earth will never cease. It has sometimes been

granted. me~ whenmy eyes have been ope~ed, to see h~~e 2

) even !!9w i the multitude ofmen there; it was so great as could scarcely l be numbered. They .were there in some myriads, and that was only

in one place towards one region,-how many must there be in the others? For there, they are all gathered into societies, and the societies exist in vast number, and each society in its own place forms three l:!~~_ens, below which are tnree hells. Thereare thus some there who are on high, some in the middle and those below them, and there are some in the depths or the hells under them. Those who are higher up dwell with one another as men do in cities in which there are some

Those who are in goods and truths are called ' the living', but those in evils and falsities, , the dead' (n. 8r, 290, 7494).

By , death " when it treats of the good who die, in heaven is understood resurrection and the continuation of life, for then the man rises again, con­tinues his life, and enters into eternity (n. 3498, 3505, 46r8, 462r, 6036, 6222).

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hundreds of thousands together. Hence, it is clear that the n~t]lr.all worl~ in which men are on earth ca~ot be compared with that world as to the number of thellliman race, and so, when a man passes from

\ the naturaJI into the spiritua(world, it is like passing from a village into I a great city.

It can also be established that the natural world cannot be compared with the spiritual world as to its quality, for, not only do all things exist there which are in the natural world, but over and above, in­

) numerable others which have never been seen in this world nor canbe l presented to view. For there, spiritual things are portrayed, each

according to its own type, ~ap earance 3.§.)f natural, and each single thing with infinite variety. For the spiritual so far surpasses_the ~al

in excellence that few are the things ~at can be presented to the natural sen~e. For the natural sense cannot grasp one ofa thousand things that the spiritual mind grasps, and all the things ofthe spiritual mind present themselves in forms before their sight. Hence it is that the nature of the spiritual world as to its splendours and its wonders beggars aes­cription. These, moreover, increase with the growth in numbers of the human race in the heavens, for all things there are set forth in forms S2!'responding to each one's state ~.l0 love and faith, and thence to intelligence and wisdom, thus, with continually increasing variety in accordance with the increasing multitude. Hence it is said by those who have been raised into heaven that they have there seen and heard

4 such things as eye hath never seen nor ear heard. From the foregoing it can be established that the spiritual world is such as to be beyond comparison With the natural world. Its nature may be further seen ID the work HEAVEN AND HELL where it deals with-

The two kingdoms of heaven (n. 20-28);

The societies of heaven (n. 41-5°);

Representatives and appearances in heaven (n. 17°-176);

The wisdom of the angels of heaven (n. 265-275).

Yet the things which are there described are comparatively few.

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The Last Judgment must be where all are together) there/ore in the Spiritual

World and not on Earth

28 Concerning the last judgment, it is believed that the Lord will then appear in the clouds of heaven with the angels in glory, and will awaken from their graves all who have ever lived from the begin­ning of creation, and will clothe their souls with a body; and when they have thus been assembled He will judge them, [sending] those who have done well to eternal1ife or heaven, and those who have done evil to eternal death or hell. This belief in the churches is [derived] 2

from the sense of the letter of the Word; nor could it be removed so long as it was unknown that there is a spiritual sense to every single thing that is said in the Word and that that sense is the Word itSelf, f'Or which th-esense of the letter serves asafoundation or base, and that, without such a letter, it would not have been possible for the Word to be Divine and to serve both heaven and the world as a means of instruction for life and faith, and as a means of conjunction. He, therefore, who knows the spiritual things to which the natural things in the Word correspond, can know that by 'the Lord's coming in the clouds ofheaven ' is not meant His appearance thus, but His appearance

(� in the Word. For the ' Lord' is the Word because He is the Divine Truth. 'The clouds of heaven " inWlUCh He is to com~, is the ~e

')� ofthe letter ofthe Word;and the' glory' is its spiritual sense. The , angels' are the heaven from which theapj)"earance comes, and they are also the Lord as to Divine Truths.1 Hence it is clear what is meant

1 (From ARCANA C£LESTIA.) The Lord is the Word, because He is the Divine Truth in heaven (n. 2533, 2813, 2859, 2894, 3393, 3712).

The Lord is also the Word because the Word is from Him and concerning Him (n. 2859); and in the inmost sense it treats only of the Lord, especially about the glorification of His Human; thus the Lord Himself is there (n. 1873, 9357).

Continued at foot of next page

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by these words, namely, that when it is the end of the Church, the Lord will ..~pen up .t!':e: spiri!u_al sense of the Word, and ~~s, Divine trug,. as it is in itself; so that this is the sign that the last judgment is at

3 hand. That there is a spiritual sense in every single thing that is stated in the Word, and in every single word, and what that sense is, can be seen in ARCANA C£LESTIA, in which are explained, according to that sense, all the contents and details of Genesis and Exodus from which, things collected concerning the Word and its spiritual sense may also be seen in the small work THE WHITE HORSE, Mentioned in the Apocalypse.

29 It is established from the two preceding sections, and also from those which follow, that the last judgment will have taken place in the spiritual world, and not in the natural world, or on earth. In the two preceding sections it has been shown that heaven and hell are from the human race, and that all men, as many as have been born from the beginning of creation and have died; are either in heaven-or in hell, and thustheyareallthere together. In-sections-which follow, however, it is still to be shown that the last judgment has already been accomplished.

30 Besides, no-one is judged from the natural man, and so not while he is living in the natural world, for man is then in a natural body. But he is judged in the spiritual man, and so, w1len lleCOmes into the spiritual world, for man is then in a spg-itual b~dy. Itis the spiritual with man that is judged, but not the natural, for the latter is not gUilty ofanyblame oraccusation, because it does not live from itself, being only the agent or instrument through which the spiritual man acts (see above n.24). Tliis IS also a reason why tl-iejudgment upon men takes place when they have put off their natural body, and

The Lord's coming is His presence in the Word, and revelation (n. 3900, 4060).

, Clouds' in the Word mean the Word in its letter, or the sense of the letter (n. 4060,4391,5922,6343,6752,8106,8781,9430, 10551, 10574).

, Glory' in the Word means Divine Truth, such as it is in heaven and such as it is in the spiritual sense (n. 4809, 5922, 8267, 8427, 9429, 10574).

, Angels' in the Word signify Divine Truths from the Lord, for angels are receptions of these truths, and do not speak them from themselves but from the Lord (n. 1925, 2821, 3039, 4085, 4295,4402, 6280, 8192, 8301).

The 'trumpets' or ' horns' which the angels then have mean Divine truths in heaven, and truths revealed from heaven (n. 8815, 8823, 8915).

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have put on the spirituaL In the spiritual body also, man appears such as he is as to love and faith, for everyone in the spiritual world is the image of his love, not only as to face and bod~-out als-o as to speech aiid actions (see in the-work HEAV"E--r:rAND HELL, n. 481):-Hence it is that all their qualities are known, and they are immediately separated, when it seems good to the Lord. It is clear also from the foregoing that judgment takes place in the spiritual world, and not in the natural, or on earth.

31 It may be seen in the work HEAVEN AND HELL, and there, in the section entitled,

Man after death is such as his life has been in the world (n. 470-484),

that the natural life with man effects nothing, but his spiritual life in the natural, since the natural from itself is devoid ofMe, the apparent life-illltheing fromthelife of the spiritual man; dms, it is thespirftual man that is judied;"""and moreover, 'to be judged according to his works' is meant with reference to the spiritual man.

32 To these I would add a certain heavenly arcanum, which has indeed been mentioned in the work HEAVEN AND HELL, but has not yet been described. After death, everyone is attached to some society, and this happens as soon as he comes into the spiritual world (see in that work n. 427 and 497). But the spirit in his first state does not know this, for he is then in his externalS"anduot yet in ll1ternals. WhiIehe is in this state, hegoes -hither and thither, wIlerever'the desires of his 'animus' lead him; but still he is actually where his love is, that is, in a society where there are those in a love similar to his own. When the spirit is in such a state, he appears in many other 2

places, present everywhere as if even in the body, but this is only an appearance. Wherefore, as soon as he is led by the Lord into his ruling love, he vanishes immediately from the eyes of others, an -isamong his OWn in the society to which he is attached. This is peculiar to the spiritual world and is a matter of wonder to those who do not know the cause. Hence now it is that, as soon as spirits are gathered together, and are separated, they are also judged, and each one is instandy in his own plac:;e, the good in heaven in a society there amongtheirown, but the-evil in hell in a society there among their own. It can also be 3 established from these things, that the last judgment can take place nowhere else than in the spiritual world, since everyone there is in the image of his own life, thus each one is with his own. It is otherwise

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in the natural world. There the good and the evil can be together, neither knowing the nature of the other, nor being separated from one another in accordance with their life's love. Indeed, it is not possible for any man when in the natural body to be in heaven or in hell. Wherefore, in order that a man may come into one or the other, he must put off his natural body, and, after he has put it off, be judged in a spiritual body. That is why, as stated above, the spiritual man is judged, and not the natural.

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(.:i)

The Last Judgment takes place when the Church is at its end)" and the Church is at its end when there is no faith

because there is no charity

33 There are many reasons for the last judgment taking place when the Church is at its end. The first is that the equilibrium between heaven and hell then begins to perish, and with the equilibrium, the very freedom of man. And when man's freedom perishes, then he can no longer be saved. F.2r h~-isthencamedaway from freedom towaras hell, arid cannot be led in freedom towaras heaveI1. For,-witliout freedom, no--=One -can be reformed, and all man'S freedom is from the equilibrium between heaven and hell. That dus is so can be established from two sections in the work HEAVEN AND HELL where is treated,

The equilibrium between heaven and hell (n. 589-596),

and It is by means of the equilibrium between heaven and hell that man is in freedom (n. 597-6°3);

and also there, that no-onc can be reformed except in freedom.

34 That the equili_brium bet""lVeen heaven and hell begins to p~h._~--!I:~.~!1d ofthe Chur~h, can be established from the facfthat

( heaven and hell are from the human race, concerning which see above \ in the appropriate section; and when few men come into heaven and , many into hell, evil from the one side increases over good from the

"I other. For to the extent that hell increases, so does evil increase, and ) all the evil that man has is from hell, while all the good he has is from

heaven. Because evil increases over good ill.!he. end of ~e_~hurch,

therefore, all are then judged by the Lord, the evil being separated from the good, and all things restored to order. A new heaven and also a new Church onearth isestab1isneaand so the equilibrium is

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restored. This now is what is called the last judgment concerning which many things [will be told] in what follows.

35 It is known from the Word that there is an end of the Church when there is no longer faith within the Church, but it is not yet known that there is no faith if there is no charity. Therefore, some things concerning that matter will now be said in what follows. It is predicted by the Lord that at the end of the Church there is no faith,-

When the Son of man cometh, shall he find faith on the earth? (Luke xviii 8).

and also that there is then no charity,­

At the consummation of the age, iniquity shall be multiplied, the charity of many shall grow cold-and this gospel shall be preached in all the world­and then shall the end come (Matt. xxiv 12, 14).

The consummation of the age is the last period of the Church. In that chapter in Matthew the state of the Church successively declining as to love and faith, is described by the Lord, but it is described there by pure correspondences. Therefore, those things predicted by the Lord cannot be understood unless the spiritual meaning corresponding to each item there is known. Wherefore, it has been granted me by the Lord to explain all the things said in that chapter and some in the following one, concerning the consummation of the age, His Advent, the successive vastation of the Church, and the last judgment, in ARCANA C£LESTIA, [all of] which may be seen there (n. 3353-3356, 3486-3489, 3650-3655, 3751-3757, 3897-3901, 4056-4060, 4229-42 31, 4332 -4335, 4422 -4424, 4635-4638, 4661-4664, 4807-4810, 4954-4959, 5063-5071).

36 Other things will now be said on the matter that there is no faith if there is no charity. It is asserted that there is faith so long as the doctrinal things of the Church are believed, thus that there is faith among those who believe. Yet merely to believe is not faith, for faith is willing and doing what is believed. When the doctrinal things of the Church are merely believed, they are not in a man's life but only in his memory, and hence in the thought of the external man; neither do they enter into his life before entering into his will and into his actions therefrom. Then first is faith in the spirit of man, for man's spirit, the life of which is the very life of him, is formed from his will, and also from so much of his thought as proceeds from the will. Man's

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memory and the thought from it is only the entrance through which introduction takes place. Whether you say the will or the love, it is 2

the same thing since everyone loves what he wills, and wills what he loves. And so the will is the receptacle of love, and the intellect whose function is to think, the receptacle of faith. A man can know, ponder and understand many things, but when left to himself, he thinks from his will or from his love, and casts away from him those things that do not agree with his will or his love. Therefore, he also casts away those things after the life of the body, when he is living in the spirit. For, as just said above, that alone remains in the spirit of a man which has entered into his will or love. The rest are regarded after death as foreign and because they are not of his love, he thrusts them out of the house and also turns away from them. It is another matter if a man 3 not only believes the doctrinal things of the Church which are from the Word, but also wills and does them, then faith comes into being. For faith is the affection of what is true from willing the true because it is true, for willing what is true because it is true is the very spiritual of man. And this is quite distinct from the natural which is willing what is true not on account of its being true, but on account of one's own glory, fame and gain. The true, regarded abstractly from such things is spiritual, because in its essence it is the Divine. Wherefore to will what is true because it is true is also to acknowledge and to love the Divine. These two are wholly conjoined, and are indeed regarded in heaven as one. For the Divine which proceeds from the Lord in heaven is the Divine Truth (see in the work HEAVEN AND HELL, n. 128­

132), and they who receive it and make it pertain to their life, are angels in the heavens. These things have been stated so that it may be known that faith is not merely believing, but willing and doing; further, that there is no faith if there is no charity. Charity or love is willing and doing.

37 Within the Church at the present day, faith is so rare that it can be said to be non-existent. This was clear from many, both learned and simple, who, as spirits, were examined after death as to what faith they had in the world. It was found that each one of them supposed that faith is only believing and persuading oneself that it is so, and the more learned that it is only to believe from trust or con­fidence that they are saved by the Lord's passion and by His inter­cession. It was found that scarcely anyone knew that there is no faith unless there is charity or love. Indeed, they did not know what charity towards the neighbour is, nor what is the difference between thinking and willing. Most of them cast charity behind, saying that charity

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does not effect anything, but only faith does. When they were told that charity and faith are one, just as the will and the understanding, and that charity resides in the will and faith in the understanding, and that to separate the one from the other is like separating will and understanding, they did not understand this. Hence it was clear that at the present day, there is scarcely any faith. This was also shown them by living examples. Those who were persuaded that they had faith were brought to an angelic society where there was genuine faith, and then communication being granted them, they clearly perceived that they had no faith, which they also later confessed in the presence of many. The same thing was also shown by other means in the pre­sence of those who professed faith, and who thought that they had believed, but had not lived the life of faith which is charity. Each of them confessed that he had no faith, because there was nothing of faith in the life of his spirit, but only outside it in some thought while they were living in the natural world.

38 Such is the state of the Church today, namely, there is no faith in it because there is no charity; and where there is no charity, there is no spiritual good, for this good is solely from charity. It was stated from heaven that with some there is still good, though it can­not be called spiritual good, but [may be called] natural good, for the reason that the very Divine truths are in obscurity, yet Divine truths lead the way towards charity, for they teach it and regard it as the end towards which they lead. Therefore, charity cannot exist except in the proportion that there are truths from which it exists. The Divine truths from which the doctrines of the Church are [derived] have regard to faith alone, wherefore they are called doctrines of faith, and do not have regard to life. Now, truths which have regard only to faith and not to life cannot make a man spiritual; and so long as they are outside his life, they are only natural, for they are known and con­sidered only as outside things. Hence it is that there is no spiritual good today, but with some, only natural good. Moreover, every Church at its beginning is spiritual, for it arises from charity; but in course of time, it turns aside from charity to faith, and then from being an internal Church becomes external. And when it becomes external, then is its end, since then it attaches all importance to knowledge, and little, ifany, to life. And to the extent that man, from being internal becomes external, to that extent, spiritual light with him is darkened, so that he does not see Divine truth from truth itself, that is, from the light of heaven, for the light of heaven is Divine truth, but he sees only from natural light. That light is such that when by itself and not

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THE LAST JUDGMENT [38

enlightened from spiritual light, it sees Divine truth as in the night, and does not know from elsewhere whether it be true, except as a statement by a prelate, and accepted by the community in general. Hence it is that their intellect cannot be enlightened by the Lord, for to the extent that natural light shines in the intellect, to that extent is spiritual light darkened. Natural light shines in the intellect when worldly, corporeal and earthly things are loved more than those that are spiritual, heavenly and Divine. To that extent also man is external.

39 But because it is not known in the Christian world that there is no faith if there is no charity, nor what charity towards the neighbour is, nor even that the wili makes man himself, and his thought only so far as it proceeds from his will, therefore, in order that these things may break through into the light of the intellect, I would append collected passages from ARCANA C£LESTlA which can serve as illustra­tion concerning these things.

FROM ARCANA ClBLESTIA

CONCERNING FAITH

They who do not know that all things in the universe have relation to what is true and good, and to the conjunction of both in order that anything may be produced, do not know that all things of the Church have relation to faith and love and to the conjunction of both (n. 7752-7762, 9186, 9224).

All things in the universe have relation to what is true and good and to the conjunction of both (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122, 10555)·

Truths are of faith, and goods are of love (n. 4352, 4997, 7178, 10367).

They who are unaware that all things and every single thing in man have 2 relation to the understanding and to the will and to their conjunction, in order that man may be man, are also ignorant of the fact that all things of the Church have relation to faith and love, and to their conjunction with each other so that the Church may be in man (n. 2231, 7752-4, 9224, 9995, 10122).

Man has two faculties, one which i:; called the understanding, and the other the will (n. 641, 803, 3623, 3539).

The understanding is dedicated to the reception of truths, thus to the things of faith; and the will is dedicated to the reception of goods, thus to the things of love (n. 9300, 9930, 10064).

Hence it follows that love or charity COlJstitutes the Church, 2lld not faith alone, or faith separated from them (n. 809, 916, 1798-9, 1834, 1844, 4766, 5826).

Faith separated from charity is no faith (n. 654, 724, 1162, 1176, 2049, 3 2116, 2343, 2349, 2417, 3419, 3849, 3868, 6348, 7039, 7342, 9783).

Such faith perishes in the other life (n. 2228, 5820).

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The doctrinals concerning faith alone destroy charity (n. 6353, 8094). Those who separate faith from charity are represented in the Word by

, Cain', ' Ham " , Reuben " 'the first-born of the Egyptians' and by 'the Philistines' (n. 3325, 7097, 7317, 8093).

To the extent that charity departs, the religion of faith alone prevails (n.223 1).

In course of time the Church turns away from charity towards faith, and at length towards faith alone (n. 4683, 8094).

At the last period of the Church there is no faith because there is no charity (n. 1843, 3488, 4689).

Those who place salvation in faith alone excuse a life of evil; and those who are in a life of evil have no faith because they have no charity (n. 3865, 7766, 7778, 7790, 7950, 8094).

These are inwardly in the falsities of their evil though unaware of it (n. 7790, 7950).

What is good cannot therefore be conjoined to them (n. 8981, 8983). In the other life, moreover, they are opposed to what is good, and to those

who are in what is good (n. 7097, 7127, 7317, 7502, 7545, 8096, 8313). The simple in heart know better than the learned what the good of life is,

thus what charity is, but not what faith separated is (n. 4741, 4754).

4 What is good is being (esse), and what is true is existing (existere) thence derived, so that the truth of faith has its own being of life from the good of charity (n. 3049, 3180,4574, 5002, 9154)·

Hence the truth of faith lives from the good of charity, thus the life of faith is charity (n. 1589, 1947, 1997, 2571, 4070, 4096-7, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729).

Faith with a man does not live when he merely knows and thinks those things which are of faith, but when he wills them, and from willing does them (n·9224)·

The conjunction of the Lord with man is not by faith, but by the life of faith, which is charity (n. 9380, 10143, 10153, 10578, 10645, 10648).

Worship from the good of charity is true worship, but if from the truth of faith without the good of charity it is merely an external act (n. 7724).

5 Faith alone, or faith separated from charity, is like the light of winter in which all things of the earth are inactive and nothing is produced; but faith with charity is like the light of spring and summer in which all things flourish, and are productive (n. 2231, 3146, 3412-3).

The wintry light, which is that of faith separated from charity, is turned in the other life into thick darkness, when light from heaven flows into it; and those who are in such faith then come into a [state of] blindness and stupidity (n. 3412-3).

Those who separate faith from charity are in darkness, thus in ignorance of what is true, and thence in falsities, for falsities are darkness (n. 9186).

They cast themselves into falsities, and thence into evils (n. 3325, 8094). The errors and falsities into which they cast themselves (n. 4721, 4730,

4776,4783,4925,7779,8313,8765,9224). The Word is closed to them (n. 3773,4783, 8780). They see and hear none of all those things which the Lord so often said

about love and charity (concerning which n. 1017, 3416).

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They know not what good is, nor what heavenly love is, nor what charity 6 is (n. 2517, 3603, 4136, 9995)·

Charity constitutes the Church, not faith separated from charity (n. 809, 916, 1798-9, 1834, 1844).

How much good there would be in the Church if charity were regarded as of first importance (n. 6269, 6272).

There would be one Church and it would not be divided into many if charity were its essential; it would be of no importance if the doctrines of faith and external forms of worship differed (n. 1285, 1316, 2385, 2853, 2982, 3267, 3445, 3451-2).

All in heaven are regarded from charity, and none from faith without it (n. 1258, 1394, 2364, 4802).

The Lord's twelve disciples represented the Church as to all things of 7 faith and charity regarded as one whole, as also did the twelve tribes of Israel (n. 2129, 3354, 3488, 3858, 6397)·

Peter, James and John represented faith, charity and the goods of charity, in their order (n. 3750).

Peter represented faith (n. 4738, 6000, 6073, 6344, 10087, 10580). John represented the goods of charity (Preface to chap. xviii and xxii of

Genesis). That in the last times there would be no faith in the Lord because there

would be no charity, was represented by Peter's thrice denying the Lord before the cock crowed twice; for Peter there, in a representative sense, is faith (n. 6000, 6073).

Cock-crow, as well as twilight, signifies in the Word the last time of the Church (n. 10134).

Three, or thrice, means completion to the end (n. 2788,4495, 5159, 9198, 10127).

A like signification is attached to our Lord's saying to Peter, when he saw John following the Lord: 'What is it to thee, Peter? Follow thou Me, John'; for Peter said of John, ' What shall this man do ? ' (John xxi 2I, 22; n.l0087)·

Because John represented the goods of charity, he reclined at the Lord's breast (n. 3934, 10081).

All the names of persons and places in the Word signify things abstractly from them (n. 768, 1888, 4310, 4442, 10329).

CONCERNING CHARITY

Heaven is distinguished into two kingdoms one of which is called the 8 celestial kingdom, the other the spiritual kingdom; love in the celestial kingdom is love to the Lord and is called celestial love; and love in the spiritual kingdom is charity towards the neighbour and is called spiritual love (n. 3325, 3653, 7257, 9002, 9835, 9961).

(That heaven is distinguished into these two kingdoms may be seen in the work HEAVEN AND HELL, n. 20-28; and that the Divine of the Lord in the heavens is love to Him and charity towards the neighbour in n. 13-19 of the same work.)

What good is and what truth is are not known unless it is known what 9 love to the Lord is and what charity towards the neighbour, since all good is of love and charity, and all truth is of good (n. 7255, 7366).

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Charity is to know truths, to will truths and to be affected by truths for the sake of truths, that is, because they are truths (n. 3876-7).

Charity consists in an internal affection of doing what is true, and not in an external affection without this internal one (n. 2429, 2442, 3776, 4899, 4956, 8033).

Charity therefore consists in performing uses for the sake of uses, and its quality is according to the uses performed (n. 7038, 8253).

Charity is the spiritual life of man (n. 7081). The whole Word is the doctrine of love and charity (n. 6632, 7262). At this day it is not known what charity is (n. 2417, 3398, 4776, 6632). And yet from the light (lumen) of his own reason man can know that love

and charity constitute man (n. 3957, 6273). Also that good and truth accord, and that one belongs to the other; so

it is also with charity and faith (n. 7627).

In the supreme sense the Lord is the neighbour, for He is to be loved ID above all things; hence the neighbour is everything that is from Him, in

which He Himself is; thus what is good and true are the neighbour (n. 2425, 3419,6706,6819,6823, 8124).

The degree to which one is the neighbour depends on the quality of his good, thus it is according to the Lord's presence (n. 6707-10).

Every man and every society, also the fatherland and the Church, and in a universal sense the Lord's kingdom, are the neighbour; and to love the neighbour is to do good to them from the love of what is good in accordance with the quality of their states; the neighbour is thus the good of those which must be considered (n. 6818-6824, 8123).

Civil good, which is just, and moral good, which is the good of life in society, are also the neighbour (n. 2915, 4730, 8120-2).

To love the neighbour is not to love a person, but to love what is with him by virtue of which he is a neighbour, that is, good and truth (n. 5028, 10336).

They who love the person, and not what is with him by virtue of which he is the neighbour, love what is evil and what is good equally (n. 3820).

P.~'1d thus they do good to evil and good alike, although doing good to the evil is doing evil to the good, and this is not loving the neighbour (n. 3820, 6703, 8120).

The judge who punishes the evil for their betterment, and so that the good may not be corrupted by them, is one who loves the neighbour (n. 3820, 8120-1).

I I To love the neighbour is to do what is good, just and upright in every task and in every employment (n. 8120-2).

Thus charity towards the neighbour extends to all and everything that man thinks, wills and does (n. 8124).

To do what is good and true for the sake of what is good and true is to love the neighbour (n. 10310, 10336).

They who thus act, love the Lord Who is the Neighbour in the supreme sense (n. 9210).

A life of charity is a life according to the Lord's COIIimands, so that to live according to Divine truths is to love the Lord (n. 10143, 10153, 10310, 10578, 10645)·

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Genuine charity claims no merit (n. 2027, 2343. 2400, 3887, 6388-6393): 12 because it is from intemal affection, thus from the joy of well-doing (n. 2373, 2400, 3887, 6388-6393).

They who separate faith from charity, in the other life regard faith as meritorious, as also the good works they did as matters of outward form (n.2373)·

The doctrine of the Ancient Church was a doctrine of life, which is a 13 doctrine of charity (n. 2385, 2417, 3419, 3420, 4844, 6628).

Men of old, who were of the Church, arranged the goods of charity in order, distinguished them into classes, and gave each its name; this was the source of their wisdom (n. 2417, 6629, 7259-62).

In the other life wisdom and understanding increase beyond measure with those who have lived a life of charity in the world (n. 1941, 5859).

The Lord flows into charity with Divine truth, for He flows into man's very life (n. 2363).

When charity and faith are conjoined in man he is like a garden, but When they are not conjoined he is like a desert (n. 7626).

To the extent a man recedes from wisdom, he recedes from charity (n.6630).

They who are not in charity are in ignorance of Divine truths, however wise they think themselves (n. 2417, 2435).

Angelic life consists in performing the goods of charity, which are uses (n·454)·

Spiritual angels are forms of charity (n. 553, 3804, 4735).

CONCERNING THE WILL AND THE UNDERSTANDING

Man has two faculties, one called the understanding, and the other th~ 14 will (n. 35, 641, 3539, 5969, 10122).

These two faculties constitute the man himself (n. 10076 10109, 10IIO, 10264, 10284).

A man is of such a quality as are these faculties with him (n. 7342, 8885, 9282, 10264, 10284).

By means of them a man is distinguished from beasts, because man's understanding can be uplifted by the Lord so as to see Divine truths, like­wise his will so as to perceive Divine goods; thus man can be conjoined to the Lord by means of the two faculties that make him, but not so beasts (n. 4525, 5II4, 5302, 6323, 9231).

Because man excels beasts in having this capacity he cannot die as to interior things that are of his spirit, but he lives to eternity (n. 5302).

All things in the universe havc relation to what is good and true, thus in 15 man they have relation to the will and the understanding (n. 803, 10122).

Because the understanding is the recipient of what is true, and the will, of what is good (n. 3332, 3623, 5835, 6065, 6125, 7503, 9300, 9930).

It amounts to the same thing whether you speak of what is true or of faith, for faith is of truth, and truLl]. is of faith; also whether you speak of what is good or of love, for love is of good and good is of love; for what a man believes he calls true, and what a man loves he calls good (n. 4353, 4997, 7178, 10122, 10367).

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Hence it follows that the understanding is the recipient of faith, and the will is the recipient of love (n. 7179, 10122, 1°367).

And because man's understanding can receive faith in God, and his will love to God, he can therefore be conjoined to God by faith and love, and he who can be conjoined to God by love and faith can never die (n. 4525, 6323, 92 3 1).

Man's will is the very being (esse) of his life, for it is the receptacle of love or what is good; and the understanding is the existing (existere) from that love, for it is the receptacle of faith or truth (n. 3619,5002,9282).

Thus the life of the will is the primary life of man, and the life of the understanding proceeds from it (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10Il9); just as light proceeds from a fire or from a flame (n. 6032, 6314).

The things that come into the understanding and at the same time into the will are appropriated to a man, but not those which enter only into the understanding (n. 9009, 9°69, 9071, 9133, 9182, 9386, 9393, 10076, 10109, 10ll0).

Those things which are received by the will become part of a man's life (n. 3161, 9386, 9393).

Hence it follows that man is man from his will, and from his understand­ing thence derived (n. 89ll, 9069, 9071, 10076, 10109, lOll0).

Every man also is loved and esteemed by others according to the good of his will and his understanding thence derived, for he who wishes well and understands well is loved and esteemed, while he who understands well but does not will well is rejected and despised (n. 89Il, 10076).

Man after death remains just as are his will and the understanding derived from it (n. 9°69, 9071, 9386, 10153).

Whatever things belong to his understanding, but are not at the same time of his will, then disappear, because they are not in the man (n. 9282).

Another way of expressing this is that man remains after death such as are his love and the faith thence derived or as his good and the truth thence; while the things which are of his faith and not also of his love, or of truth and not also of good, then disappear because they are not in the man, thus are not the man's own (n. 553, 2363, 10153).

Man can receive in his understanding what he does not do from his will,17 or can understand what he cannot will because it is opposed to his love (n·3539)·

Man finds it difficult to distinguish between thinking and willing: the reason for this (n. 9995).

The perverted state of those in whom the understanding and the will do not act as one (n. 9075).

Such is the state of hypocrites, deceivers, flatterers and dissemblers (n. 2426, 3573, 4799, 8250).

All the willing of what is good and the understanding of what is true18 thence derived is from the Lord; but this is not the case with the under­standing of what is true separated from the willing of what is good (n. 1831, 3514, 5482, 5649, 6027, 8685, 8701, 10153).

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It is the understanding that is enlightened by the Lord (n. 6222, 6608, 10659).

The understanding is enlightened to the extent that a man receives truth in the will, that is, to the extent that he wills to act according to it (n. 3619).

The understanding has light from heaven, just as sight has light from the world (n. 1524, 5114, 6608, 9128).

The understanding is such as are the truths from good out of which it is formed (n. 10064).

The understanding is that which is from truths derived from good, but not that which is from falsities derived from evil (n. 10675).

Understanding consists in seeing, from the things of experience and of knowledge, truths, the causes of things, their connections and their results in their sequence (n. 6125).

Understanding is seeing and perceiving whether a thing is true before it is confirmed, but it is not being able to confirm anything whatever (n. 4741, 7012,7680,7950, 8521, 8780).

To see and perceive whether a thing is true, even before it is confirmed, is granted only to those who are disposed toward what is true for the sake of what is true, thus to those who are in spiritual light (n. 8521).

The light of confirmation is a natural light, communicable also to the wicked (n. 8780).

All dogmas, even though false, can be confirmed until they appear like truths (n. 2243, 2385, 4647, 4741, 5033, 6865, 7950).

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® All things that have been foretold zn the Apocalypse have at this day been

fulfilled

40 No-one can know what all the things contained in the Apocalypse signify and involve unless he knows the internal or spiritual sense of the Word. For whatever is there was written in a style si..-nilar to that of the prophetical writings of the Old Testament, in which every single word signifies something spiritual which does not appear in the sense of the letter. Besides, those things which are in the Apocalypse cannot be explained as to the spiritual sense except by him who knows how [and] when the Church was brought even to its end, and this cannot be known except in heaven, and this is what is con­tained in the Apocalypse. For, in the spiritual sense of the Word, it treats throughout of the spiritual world, that is, of the state of the Church both in the heavens and on earL;'. Hence it is that the Word is spiritual and Divine. It is this state [of the Church] which is there set forth in its order. It can be established therefrom, that the things contained in the Apocalypse can never be explained by anyone except by him to whom the successive states of the Church in the heavens have been revealed. For there is a Church in the heavens just as there is on earth, concerning which something will be said in what follows.

41 So long as he lives in the world no man can see the quality of the Lord's Church on earth, still less how, in course of time, it has turned aside from good to evil. The reason is that man, while he is living in the world, is in external things and sees only the things that lie open before his natural man; whereas the quality of the Church as to spiritual things which are its internals, does not appear in the world. In heaven, however, it appears as in clear day-light since the angels are in spiritual thought a..'1d also in spiritual sight, so that they see only spiritual things. And besides, all men who have been born in this world since the beginning of creation are all there together, as

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has been shown above, and also all there are distinguished into societies in accordance with the goods oflove and faith (see in the work HEAVEN

AND HELL n. 41-5°). Hence it is that the state of the Church and also its progressions lie open before the angels in heaven. Now, since the 2

state of the Church as to love and faith is described in the Apocalypse in its spiritual sense, therefore, no-one can know what all the things there in their series involve except him to whom it has been revealed from heaven and to whom at the same time it was given to know the internal or spiritual sense of the Word. This I can declare, that every single thing there, even to each word, contains within it a spiritual sense, and that, in that sense, all things of the Church as to its spiritual state from beginning to end have been fully described. And because every single word there signifies something spiritual, therefore, not a word can be wanting without the series of things in the internal sense thereby undergoing change. Therefore, it is said at the end of that Book,­

If any man shall take away from the words of the Book of this prophecy, God shall take away his part from the book of life, and from that holy city, and from the things that are written in this Book (Re'/.!. xxii 19).

It is the same with the Books of the Word of the Old Testament. In 3 them also, every single thing and every single word contains an internal or spiritual sense; wherefore, neither can any word be taken away from there. Hence it is that, from the Lord's Divine Providence, those Books from the time at which they were written have been preserved in their entirety, even to the least jot, by means of the care of many who enumerated the minutest things therein. This was provided by the Lord on account of the holiness which inheres in every jot, letter, word and thing therein.

42 Because there is likewise an internal or spiritual sense to every word in the Apocalypse, and because that sense contains arcana of the state of the Church in the heavens and on earth, and because these cannot be revealed to anyone unless he has knowledge of that sense, and to whom it has been granted to have fellowship with angels and to speak with them spiritually, therefore, lest t..he things written there should lie hidden before men, and in time to come, be disregarded on account of their not having been understood, the things therein have been disclosed to me. Because there are so many, they cannot be described in tIus small work. Wherefore, I would explain the whole of that Book from beginning to end, and disclose the arcana that are

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within it. This explanation will be presented to the public within two years, and together with it some things in Daniel which up till now have been stored up and have lain hidden, on account of the spiritual sense not having been known.

43 He who does not know the spiritual or internal sense can never divine what is meant in the Apocalypse by , the dragon', or by , the war of Michael and his angels with the dragon', what is meant by , the tail ' by which the dragon drew down from heaven a third part of the stars, or by , the woman' who brought forth a male child who was snatched up to God, and whom the dragon persecuted; what by , the beast rising up from the sea', and by , the beast rising up from the earth' with so many horns, what by , the harlot' with whom the kings of the earth committed whoredom, what by , the first and second resurrection', and by , the millenium '; what by , the lake of sulphur and fire ' into which the dragon, the beast and the false prophet were cast, what by , the white horse', also what is meant by , the former heaven and the former earth which passed away' and by , the new heaven and the new earth ' which were in place of the former ones, by , the sea' which was no more, also by' the city new Jerusalem descend­ing out of heaven', and by its ' measurements', ' wall', ' gates', and 'foundations of precious stones'; what is meant by the various , numbers', besides all the remaining things which are, to those who know nothing about the spiritual sense, most profound secrets. But, one by one, they will be seen uncovered in the promised Explanation of that Book.

44 It has already been mentioned that all the things contained in the heavenly sense have now been fulfilled. In this small work, I would treat of certain general things concerning the last jt:dgment, Babylon destroyed, the first heaven and the first earth which passed away, the new heaven and the new earth, and the new Jerusalem, with the purpose of making known that all things have now been accom­plished; but the details cannot be dealt with except where they are explained one by one in accordance with the descriptions about them in the Book of Revelation.

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0j)

The Last Judgment has been accomplished

45 It has been shown above in its appropriate section that a last judgment does not take place on earth, but in the spiritual world, where all from the beginning of creation are together. And since this is the case, it cannot come within the knowledge of any man when a last judgment was accomplished, for each one expects it on earth, and expects along with it, a change of everything in heaven which is before the eyes, as well as on earth and with the human race there. Lest, therefore, the man of the Church should live in such a belief from ignorance, and lest they who think about the last judgment should await it perpetually until at last their belief about the things said of it in the sense of the letter of the Word should perish, and lest, perhaps for that reason, many should recede from faith in the Word, it has been granted me to see with my own eyes that the last judgment has now been accomplished, that the wicked have been cast into hell, and the good raised into heaven, and thus that all things have been brought back into order and hence there has been restored the spiritual equili­brium which exists between good and evil, or between heaven and hell. How the last judgment was accomplished has been granted me to see from beginning to end; then also how Babylon was destroyed, as also how those meant by , the dragon' were cast into the abyss; and also how a new heaven was formed, and a new Church established in the heavens, which is meant by' the New Jerusalem '. It was granted me to see all these things with my own eyes to the end that I might be able to testify of them. This last judgment was commenced in the begin­ning of last year 1757, and was fully accomplished in the end of that year.

46 But it ought to be known that the last judgment was effected upon those who had lived from the time of the Lord down to the present day, but not upon those who had lived before then. For a last judgment had taken place twice before on this earth; one was that

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described in the Word by 'the flood', the other by the Lord Himself when He was in the world, which moreover is meant by the Lord's words:

Now is the judgment of this world, now is the prince of this world cast out (John xii 31).

and elsewhere,

These things have I spoken unto you, that in Me ye may have peace,-be of good cheer, I have overcome the world (John xvi 33).

and also by these words in Isaiah,

Who is this that cometh from Edom-walking in the multitude of his strength-mighty to save? I have trodden the wine-press alone-therefore I have trodden them in Mine anger-therefore their victory is sprinkled upon my garments, for the day of vengeance is in My heart, and the year of My redeemed is come; therefore He became a Saviour (Isa. lxiii 1-8).

and in many other places.

The cause of a las.t judgment having taken place twice before on this earth is that every judgment takes place at the end of a Church (as was shown above in its appropriate section), and on this earth there have been two churches, the first before the flood, and the second after the flood. The Church before the flood is described in the early chapters of Genesis, by the new creation of heaven and earth, and by paradise; and its end is described by the eating of the tree ofknowledge, and the details ensuing. And its last judgment is described by the flood, all these things being described in accordance with the style of the Word by pure correspondences. In the internal or spiritual sense of the Word by the ' creation of heaven and earth' is meant the establish­ment of a new Church (see above in the first section); by a ' paradise in Eden " the celestial wisdom of that Church; by , the tree of know­ledge' as also by , the serpent' there, the knowledge which destroyed the Church; and by' the flood' is meant a last judgment upon those

3 who were from that Church. The second Church, however, which was after the flood, is also described in several places in the Word, (as Deut. xxxii 7-14, and elsewhere). This extended through a large part of Asia, and continued among the posterity of Jacob. Its end was [b~ought about] when the Lord came into the world. A last judgment was then effected by Him upon all who were of that Church from its establishment, and at the same time, upon those remaining from L'1e first Church. It was to this end that the Lord came into the world, so as to restore to order all things in the heavens, and through the heavens,

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on earth also, and at the same time make His Human Divine. Unless He had done this, no-one could have been saved. That there were two churches on this earth before the Lord's coming has been shown in various places in ARCANA C£LESTIA, collections from which may be seen at the end of this section;l and that the Lord came into the world so as to restore all things to order in the heavens and through them on the earth, and also make His Human Divine.2 The third Church on this earth is the Christian Church; upon this, and at the same time upon all who were in the first heaven from the time of the Lord, the last judgment which is now being considered, was effected.

1 (From ARCANA CAELESTIA) There was a first and Most Ancient Church on this earth which is described in the early chapters of Genesis, and this was a celestial Church, the chief of all the churches (n. 607, 895, 920, 1121-1124, 2896, 4493, 8891, 9942, 10545)·

The quality in heaven of those who belonged to that Church (n. II14­II25)·

They are in the greatest light there (n. I I 17). There were various churches after the flood which are called by one name,

the Ancient Church (n. II25-II27, 1327, 10355). Through what kingdoms of Asia this same Ancient Church was spread

(n. 1238, 2385). The manner of men who were of the Ancient Church (n. 609, 895). The Ancient Church was a representative Church (n. 519, 521, 2896). The character of the Ancient Church when its decline began (n. II28). The difference between the Most Ancient and the Ancient Churches

(n. 597, 607, 640, 641, 765, 784, 895,4493). Concerning the Church begun by Eber, known as the Hebrew Church

(n. 1238, 1241, 1343, 45 16, 4517). The difference between the Ancient and the Hebrew Churches (n. 1343,

4874). Concerning the Church established among the posterity of Jacob, or the

sons of Israel (n. 4281, 4288, 43IO, 4500, 4899, 4912, 63°4, 7048,9320, 10396, 10526, 10535, 10698).

The statutes, judgments and laws which were enacted among the sons of Israel were to some extent similar to those of the Ancient Church (n. 4449).

The representative rites of the Church established among the sons of Israel differed in some respects from those of the Ancient Church (n. 4288, 10149).

In the Most Ancient Church there was direct revelation from heaven; in the Ancient Church revelation by correspondences; in the Church among the sons of Israel by an audible voice; and in the Christian Church by the Word (n. 10355).

The Lord was the God of the Most Ancient Church, and also of the Ancient Church, and was called Jehovah (n. 1343, 6846).

2 (From ARCANA CAELESTIA.) The Lord, when He was in the world, reduced to order all things in the heavens and in the hells (n. 4075, 4287, 9937).

Continued at foot of next page

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47 How this last judgment was effected cannot be described in its details in this small work, because they are very many, but they will be described in the Explanation of the Apocalypse. For the judg­ment was accomplished not only upon those who were from the Christian Church, but also upon all who are called Mohammedans, and also upon all races in the whole world. And it was effected in this order: first, upon those who were of the Papal religion, then upon the Mohammedans, afterwards upon the Gentiles and lastly, upon the Reformed. As to the judgment upon those who were of the Papal religion, that will be seen in the following section-On Babylon Des­troyed; the judgment upon the Reformed, in the section on the former heaven which passed away; but some things will be said in this section about the judgment upon the Mohammedans and upon the Gentiles.

48 The arrangements of all the nations and peoples upon whom there was a judgment in the spiritual world were seen as follows. Gathered together in the middle appeared those who are called the Reformed, and distinguished there also according to their countries, the Germans towards the north, the Swedes there towards the west,

The Lord then freed the spiritual world from the antediluvians (n. 1266). The nature of those spirits (n. 310, 3II, 560, 562, 563, 570, 581, 586, 607,

660, 805, 808, 1034, II20, 1265-1272). The Lord subjugated the hells by temptations and victories, thus reducing

all things to order, while at the same time He glorified His Human (n. 4287, 9937)·

The Lord accomplished this from Himself or by His own power (n. 1692, 9937)·

The Lord fought alone (n. 8273). Thereby the Lord alone became Righteousness and Merit (n. 1813,

2025-2027,9715, 9809, 10019). Thereby the Lord united His Human with the Divine (n. 1725, 1729,

1733, 1737, 33 18, 3381, 3382,4286). The passion of the cross was the last temptation and the complete victory

through which He glorified Himself, that is, made His Human Divine, thus subjugating the hells (n. 2776, 10655, 10659, 10828).

The Lord could not be tempted as to the Divine Itself (n. 2795, 2803, 2813, 2814).

He therefore put on a human from the mother into which He admitted temptations (n. 1414, 1444, 1573, 5041, 5157, 7193, 9315).

He expelled everything inherited from the mother, putting off the human derived from her, so that in the end He was not her son, and He put on the Divine Human (n. 2159, 2574, 2649, 3036, 10830).

By His subjugation of the hells, and by the glorification of His Human, the Lord saved mankind (n. 4180, 10019, 10152, 10655, 10659, 10828).

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the Danes in the west, the Dutch towards the east and south, the English in the middle. Around the whole ofthis middle [region] where all the Reformed were, there appeared gathered together those who were from the Papal religion, for the most part in the western quarter, some in the southern. Outside those were the Mohammedans, also separated according to their countries; at that time they all appeared in the west near to the south. Outside those were gathered the Gentiles in a huge number, who thus formed the circumference itself. Beyond them appeared, as it were, the sea, which was the boundary. That the nations were thus arranged according to the quarters was in accord­ance with the general faculty of each in receiving Divine truths. Wherefore, in the spiritual world each one is known from the quarter and the position in it where he dwells, and the same is true in company with a number of others from his residence with respect to the points of the compass, concerning which matter see in the work HEAVEN AND HELL (n. 148, 149). The same thing happens when they wander from place to place; then every progression takes place towards quarters according to the successive states of their thoughts and affections which are their very own life, and according to those, they are led to their own places, concerning which [more] follows. In a word, the ways that each one walks in the spiritual world are the actual boundaries ofthe thoughts of the mind. Hence it is that ' ways', ' walks' and similar terms in the spiritual sense in the Word signify the boundaries and progressions of spiritual life.

49 The four quarters are called in the Word ' the four winds " and their gathering together ' a gathering from the four winds " as in Matthew, where the last judgment is treated of,

He shall send His angels-and they shall gather the elect-from the four winds, from one end of the heavens to the other (Matt. xxiv 31):

and elsewhere,

All nations shall be gathered together before the Son of man, and He shall separate them one from another, as a shepherd separates the sheep from the goats: and He shall set the sheep on His right hand, and the goats on His left (Matt. xxv 32 , 33).

This signifies that the Lord will separate those who are in truths and at the same time in good, from those who are in truths and not in good, for in the spiritual sense of the Word, good is signified by , the right hand' and truth by , the left hand'. The same is meant by 'sheep' and by , goats '. Judgment was not effected upon any others, the evil

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who were in no truths being long since in the hens. For thither are cast after death, thus before the judgment, all the evil who at heart deny the Divine, and reject from faith the truths of the Church. , The former Church which passed away' came into being from those who were in truths and not in good, and ' the new heaven' was formed from those who are in truths and at the same time in good.

50 The judgment upon the Mohammedans and Gentiles, which is treated in this section, was effected as follows. The Moham­medans were led from their places where they were gathered together, which were in the south-west, by a way round the Christians, from the west through the north towards the east, even to the southern boundary; and on the way, the evil were separated from the good. The evil were cast into swamps and stagnant pools, many also were scattered in a certain desert that lay beyond. The good, however, were led through the east to a spacious land towards the south, and there they were given dwelling-places. They who were led thither were those who, in the world, acknowledged the Lord as the greatest Prophet and as the Son of God, and who believed that He was sent by the Father to instruct the human race, and who at the same time had lived a moral-spiritual life in accordance with their religiosity. Very many of them, when

2 instructed, accept a faith in the Lord, and acknowledge Him to be one with the Father. There is also given them, by influx from the Lord, communication with the Christian heaven but they do not mix with them because religion separates them. All from that religion, as soon as they come into the other life among their own people, seek first of all for Mohammed, but he does not appear, though, in his place, there appear two others who call themselves Mohammeds. These two have obtained a place in the middle beneath the Christian heaven, and there to the left. The reason for these two being in place of Mohammed is that, after death, all men from whatever religion they are, are first of allIed to those whom they have worshipped in the world, for everyone's religion clings to him. But when they perceive that they can render them no assistance, they depart from them, for nO-Qn~an

be withdrawn from his religion in any other way than by his being admitted to it as sQon as possible. As to where MohllIlllned himselfis, and what he is, alsowhencaere these two who are in his place, this will be stated in the book where the Apocalypse is explained.

5I The judgment upon the Gentiles was effected in almost the same way as that on the Mohammedans. But they were not led in the same way by ~ircuitous ro~d, only by something of a way in the

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west, where the evil were separated from the good. The evil were there cast into two great chasms which sloped indirectly into the deep, but the good were conducted above the middle where the Christians were, towards a land in the eastern quarter where were the Moham­medans, and were allotted dwellings behind them, and stretching beyond to quite a distance in the southern quarter. But those of the Gentiles who, in the world, have worshipped God under a Human ~ form, and have lived a life of charity in accordance with their religiosity,

\ are joined with the Christians in heaven, for they acknowledge and ( adore the Lord more than others do. The most intelligent of them

are from Africa. So great was the multitude of Gentiles and Moham­medans seen, that it can only be numbered by myriads. The judgment upon so great a multitude was accomplished in the course ofa few days; for each one when he is sent into his own love and faith, is immediately designated and borne towards those like him.

52 From these [details] is evident the truth of the Lord's prediction concerning the last judgment, namely,

Then they shall come from the east and the west, and from the north and the south, and shall recline in the kingdom of God (Luke xiii 29).

53�

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53 That all these things predicted in the Apocalypse have at this day been fulfilled may be seen above (n. 40-44); also that the last judgment has already taken place may be seen in the preceding section where it is also shown how the judgment was effected upon the Mohammedans and the Gentiles. It now follows here how it was effected upon the Papists who are those understood by , Babylon " about which much mention is made in the Apocalypse, and about its destruction, especially in chapter xviii, which is thus described:

The angel cried aloud with a great voice-Babylon hath fallen, hath fallen­and is become the dwelling place of devils, and the shelter of every unclean spirit, and the shelter of every unclean and hateful bird (Rev. xviii 2).

But before narrating how that destruction was effected, there will first be set out, .

I What is meant by Babylon, and what its nature is.

2 The nature of those in the other life who are from Babylon.

3 Where their habitations have hitherto been.

4 Why they were tolerated there up to the day of the last judgment.

5 How they were destroyed and their habitations made a desert.

6 Those of them who were in the affection of truth from good have been preserved.

7 The state hereafter of those who come thence from the earth.

54 What is meant by Babylon, and what its nature is. By , Babylon ' are meant all who wish to domineer by means of religiosity. To domineer by means of religiosity is to rule over the souls of men, thus over their spiritual life itself, using the Divine things in their religiosity as a means thereto. All those who have dominion as their

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end, and religion as a means to that end, are in general, ' Babylon '. They are called ' Babylon' because such dominion began in ancient times, but in the beginning it was destroyed. Its beginning is described by • the city' and ' the tower', the head of which was in heaven, and its destruction by , the confusion of tongues " whence its name Babel (Gen. xi 1-9). What is meant in the internal or spiritual sense of the :2 Word by those details may be seen explained in ARCANA CN.LESTIA

(n.1283-1328). That such a dominion was begun and instituted in Babylon is shown in Daniel, where it is said of Nebuchadnezzar:

He set up an image which all were to worship (Dan. ijj I-end).

and it is also meant by

Belshazzar and his peers drank from the golden and silver vessels which Nebuchadnezzar had carried away from the temple of Jerusalem, and also at that time he worshipped gods of gold, silver, copper and iron; wherefore it was written on the wall, He hath numbered, He hath weighed, He hath divided; and that same night the king was slain (Dan. v I-end).

By the 'vessels of gold and silver of the temple of Jerusalem' are signified the goods and truths of the Church. By' drinking from them and at the same time wors4ipping gods of gold, silver, copper and iron' is signified profanation; and by , writing on the wall' and ' the king's death' is signified visitation and destruction declared against those who used Divine goods and truths as means [to their own ends]. 3 What they are who are called ' Babylon ' is also described in several places in the Prophets, as in Isaiah: .

Thou shalt put forth this parable concerning the king of Babylon-Jehovah hath broken the staff of the wicked, the sceptre of the ruiers:-thou, 0 Lucifer,. hast fallen from heaven-thou art cut doWIi even to the earth­thou said in thy mind (animus), I will ascend into the heavens, I will exalt my throne above the stars of God, and I will sit in the mount of the assembly, in the sides of the north-I will be like the Most High. Nevertheless, thou shalt be cast down into hell, to the sides of the pit; I will cut off the name and the remnant of Babylon-I will give it for an inheritance to be possessed by the bittern ([sa. xiv 4,5, 12-15,22,23);

and elsewhere in the same Prophet:

The lion cried, Babylon hath fallen, hath fallen, and all the graven images of her god are cast down ([sa. xxi 9);

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and also in the same Prophet, chapter xlvii I to the end; chapter xlviii 14-20; and in Jeremiah chapter i 1-3.

From these [passages] it is now clear what is meant by 'Babylon '. 4 It ought to be known that a Church becomes ' Babylon ' when charity

and faith cease, and self-love begins to rule in their place. For this love, to the extent that it is unbridled, rushes on not only to dominate over all whom it can subdue on earth, but also over heaven. Nor does it rest there. It mounts even to the throne of God, and transfers to itself His Divine power. That this was indeed done before the Advent of the Lord, is established from the passages from the Word quoted above. But this Babylon was destroyed by the Lord when He was in the world, as much by the fact that they became henceforth idolaters, as by the last judgment effected at that time upon those in the spiritual world. This is meant by those prophecies, by Lucifer who here is Babylon being cast down into hell, and by the fall of Babylon; also by the writing on the wall and the death of Belshazzar; and also by , the stone cut out of the rock' which destroyed the image about which Nebuchadnezzar dreamed.

55 But the Babylon treated of in the Apocalypse is the Babylon of today, which began after the Lord's Advent, and which, it is well known, is among the Papists. This Babylon is more pernicious and wicked than that which was before the Lord's Advent because it pro­fanes the interior goods and truths of the Church which the Lord, when He revealed Himself, revealed to the world. How pernicious and interiorly wicked it is, can be established in brief from the following.

2 They acknowledge and adore a Lord divested of any power of saving; they entirely separate His Divine from His Human, transferring to themselves His Divine power which belonged to His Human,l for they remit sins, admit into heaven, cast into hell, save whomsoever they wish, sell salvation, thus they arrogate to themselves such things as belong only to the Divine power. And because they exercise that power, it follows that they make themselves gods, each in his own position, by transference from their highest authority whom they call the Vicar of Christ, down to the lowest of them. Thus, they look

3 upon themselves as the Lord and adore Him, not for His sake but

1 It has been disclosed from heaven that the attribution by the Church of two natures to the Lord, and the consequent separation of His Divine from His Human, was effected in a council, on the Pope's account, so that he might be acknowledged as the Lord's vicar (see ARCANA ClI!.LESTIA, n. 4738).

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for their own. Not only do they adulterate and falsify the Word, but they even take it from the people lest they should enter into any light of truth. Nor is this enough, they e"en destroy the Word, acknowledg­ing in the statutes from Rome a divine above the Divine in the Word. Thus they close to all the way to heaven, for the way to heaven is the acknowledgment of the Lord, and faith in, and love to Him, and it is the Word that teaches the way. Wherefore, without the Lord, by means of the Word, there is no salvation. They strive, with every endeavour, that the light of heaven which is from the-Divine Truth may beextinguished, so that in its plare: there may be ignorance, and the denser it is, the more acceptable it is to them. They extinguish the light of heaven by prohibiting the reading of the Word, and the reading of books which contain teachings from the Word, instituting a worship by means of masses in a language not understood by the simple, and in which there is no Divine truth. Besides, they fill their world with falsities, which are the very darknesses that remove and dissipate the light. They even persuade the common people that their life depends on this faith of theirs, thus not on their own faith but on that of others. Above everything, they place their worship in an 4 external, without an internal holiness, and make the internal em ty because it is without cognitions of what is good -and~tiue, and yet, Divine wors .p IS external-inthedegree IDwhich it is iilternal, for it is from the latter that the former proceeds. Besides these things, they also lead them into idolatries of many kinds; they make and multiply saints, the worship of whom they see and tolerate, as well as prayers made to them almost as if to gods. They set up their idols on every side, boast of miracles performed by them in great number, and set them over cities, temples and monasteries, they make sacred such utterly wretched things as bones taken from their tombs. So, they turn aside the minds (animi) of all from the worship of God to the worship of men. Moreover, they take care by great art beforehand lest 5 anyone come out of that thick darkness into light, or from idolatrous worShip to I5ivme worship-:- For they multip1y-monasteries from where they station spies and watchers everywhere. They extort confessions of the heart, which are also confessions of the thoughts and intentions, and if they do not make these confessions, they terrify their minds (animi) with hell fire and with tortures in purgatory; while they shut up those who dare to speak against the Papal throne and against their dominion in a dreadful prison called the prison of the Inquisition. They do all these things with the sole end of gaining possession of the world and 6 its treasures, so that they may live as they like, they being greatest and all others slaves. Such ~omini~n, h_owever, is not that of heav~n over

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~~! bl,1t of_hell.2ve!:. heaven. For ~~ so far as the l~ve Qf d~eering becomes strong in a man, especially in a man of the Church, so far does hef1lci~. In the work HEAVEN AND HELL (n. 551-565), it may be seen that that love reigns in hell and makes hell. From the foregoing it may be established that there is no Church there but a Babylon; for the Church is where the Lord Himself is worshipped and the Word is read.

56 The nature of those in the other life who are from Babylon. This cannot be established for anyone except for him to whom it has been granted by the Lord to be together with those who are in the spiritual world. Because this has been permitted me, I can speak from experience, for I have seen them, heard them and talked with them. Every man after death is in a life similar to that in which he was in the world. This cannot be changed except as to the delights of his love which are turned into things that correspond, as can be established from two sections in the work HEAVEN AND HELL (n.470-484, and n.485-490). The life of those here treated of is, likewise, just the same as it was in the world, except for the difference that the hidden things of their hearts are then disclosed; for they are in the spirit in which reside the interior things belonging to their thoughts and intentions, things which they concealed in the world, and covered by an outward

2 sanctity. Because these were then laid open, it was apperceived that more than half of those who appropriated the power of opening and closing heaven were complete atheists. But because domination is rooted in their minds, as it was in the world, and is founded on that principle that the Lord had all power given Him by the Father, and that this was transferred to Peter, and, by the order of succession, to the Primates of the Church, there remains, therefore, adjoined to their atheism, an oral confession of the Lord. But even this remains only so long as they have some dominion by means of it. Moreover, the remainder of them who ~ot atheists, are so empty that they know nothing at all about man's spiri'iWilil1'e, abOUt the means or-salvatIon, aboiitDivine trutnstIlat lata 0 eaven, nor anything about heavenly faith and love, believing that heaven can be granted to anyone, what­

3 ever his character, by the Pope's grace. Since everyone in the spiritual world is in a life similar to that in which he was in the natural world, without any difference so long as he is in neither heaven nor hell, as may be seen set forth in the work HEAVEN AND HELL (n.453-480), and because the spiritual world is exactly like the natural world as to the outward appearance (n. 170-176), therefore their moral and civil life is similar. Especially is their worship the same, because this is

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rooted in the inmost things ofa man and clings to him, nor can anyone be led away from that [worship] after death, unless he is in good from truths and in truths from good. But this people, now being treated of, can, with more difficulty than any others, be led away from their worship, because they are not in good from truths, still less in truths from good. For their truths are not from the Word, except for a few which they have falsified by application [of them] towards tyranny. Hence they have no good except a spurious good, for such as the truths are, such does the good become. These things have been stated so that it may be known that the worship of this people is exactly the same in the spiritual world as it was in the natural world. These facts having 4 been premised, I would now relate something about their worship there and also about their life. They have a kind of senate-house, in place of their senate-house or consistory m-Rome, where their i~aders gather together and consult about the various matters belonging to their religion, especially how the common people are to be held in blind obedience, and how their tyranny is to be increased. The situa­tion of this senate-house is in the southern quarter towards the east, but no-one who has been Pope in the world, nor anyone who has been a cardinal dares to enter, because the semblance of Divine authority adheres to their minds from their having arrogated to themselves in the world the Lord's power. Therefore, as soon as they present them­selves there, they are carried away and cast out among their like who are in a desert place. Those, however, who have been upright in mind (animus), and have not usurped such power by a confirmed belief in it, are in a certain shadowy room behind that senate-house. There is 5 anoth~r meeting-~ace in the western quarter near the north. There, tIleir-buslness is to intromit the credulous crowd into heaven. There, they gather round themselves many societies which are in various external enjoyments; in some, they play games, in some they dance, in some they make faces in expressions of mirth and laughter of various kinds, in some, they talk amicably, in some places on civil matters, in others on religious matters, elsewhere on lewd subjects and so forth. Into one or other of these societies, each according to his desire, they admit followers, calling it heaven. But all of them, after they have been there a few hours, are affected with boreaom and reak away, because those pleasures are exte'ffial and not inteniiu. Thus, many are even drawn away from the faith of their teaching regarding intro­mission into heaven. With regard to their worship in particu.far, this is almost the same as their worship in the world. As in the world, it 6 consists of masses which are celebrated not in the usual language of spirits, but in one made up ofhigh sounding words which excite external

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sanctity and trembling, but which are altogether unintelligible. Like­wise, they adore saints, and exhibit idols. But their saints nowhere appear, for all of them who have gone around seeking to be worshipped as gods, are in hell; the remainder who have not gone around seeking to be worshipped are among ordinary spirits. Their prelates know this, for they seek after them and find them, wherefore theydespise them. But they hide this from~p_~le, so that their saints may still be

7 worshipped as guardian deities, and they themselves as leaders who are over the people, as lords of heaven. Similarly also, as in the world, they multiply temples and monasteries; similarly, they rake in riches and accumulate precious objects, and hide them in cellars. For there are precious objects in the spiritual world just as there are in the natural world, and far more of them in the former. Similarly there, they send out monks for the purpose of enticing gentiles to their religiosity, and thus, for the purpose of subjecting them under their rule. It is a common thing for them to have watch-towers erected in the midst of their assembly from which may extend a view into all the neighbouring parts. They even set up communications for them­selves with those far and near by various means and artifices, make treaties with them and draw them into their own sect. Such is their

8 state in general, but in particular, very many leaders of that religion take away all power from the Lord and claim it for themselves, and in so doing, they do not acknowledge anything as Divine. Yet they counterfeit a holiness in externals, a holiness, however, in itselfprofane, because, in their internals, there is not any acknowledgment of the Divine. Hence it is that, through outward holiness, they are in com­munication with certain societies of the lowest heaven, and through internal profanity with the hells, so that they are thus with both. Wherefore, also, they entice simpl~, gpod SI2irits and give them dwell­ings close to themselves, and gather malicious spirits whom they place around the assembly. T..PliS also, through the simple good, they agach ~emselves to heaven, and througli the maliCious, to hell. So itlS th~t th~y areilble t~ practise nefarious acts which they perpetrate from hell. For the simple good who are in the ultimates of heaven, do not ]ogk beyond the outward holiness and their very devout adoratIon of the Lord in externals, and not seeing their crimes, they are favourably disposed towards them. In this lies their chief defence. But yet, in process of time, they all recede from an external holiness, and then, separated from heaven, they are cast into hell. From the foregoing,

9 it can be known to some extent the nature of those from ' Babylon ' in the other life. But I know that people in the world will marvel that such things exist there [in the other life}, and they have no other idea

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of the state of a man after death, in heaven or in hell, save one that is inane and empty. Yet it can be established from what has been said and shown in the work HEAVEN AND HELL, From Things Seen and Heard, that man is just as much a man after death, that he lives in communities as in the world, dwells in houses, hears preaching in churches, engages in business, and sees things in that world similar to those he saw in the former world which he has left.

57 I have talked with some of that nation about the keys given to Peter, asking them whether they believe that the Lord's power over heaven and hell was transferred to him. Because this was a fundamental of their religion, they strenuously insisted on it, saying there was not any doubt about it, since it is clearly stated. But to the question whether th~y know that there is a spiritual sense withill-everyCfetail-ofthe Word, which is thesense of the Word illheaven, they saidarnrst tliit they did not know of it, but afterwards said they would enquire, and when they enquired, they were instructed that there is a spiritual sense in every particular of the Word, which differs from the sense of the letter as what is spiritual differs from what is natural. Moreover, they were instructed that no person named in the Word is named in heaven, but that, instead of him, some spiritual thing is there understood. Lastly, they were informed that, instead of' Peter' in the Word there ismeant the Church's truth offaith which is from the goodof' cliarity, simiIarlY,by 'rock' which lsnamed at the-~ame-time as Peter, for it is said,

Thou art Peter, and upon this rock I will build My Church (Matt. xvi 18, seq.).

This does not mean that any power was given to Peter, but to truth that is from good, for all power in the heavens belongs to truth-from. goo-, or to good from truth, and because all good and truth are from the Lord, and nothing from man, all power belongs to the Lord. On hearing these things the were indignant and said they wished to know whetherthiswas the spintual meaiiirlg within these words. Where­upon, the Word as it is in heaven was given to them, in which Word the sense is-not natural but spIritual, since it is for angels who are spiritual. It can be seen in the work HEAVEN AND HELL (n. 259, 261), that there is such a Word in heaven. When they read it, they saw clearly that "Peter ~not named th<:re, but inplace-of him, tr~th from good

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that is from the Lord. l As soon as they had seen this, they rejected [the book] withanger. They would almost have torn it in pieces with their teeth, if it had not at that moment been taken away. Hence they

) were convinced even although they were unwilling to be convinced ! that such power belongs to the Lord alone, and therefore not to any

man, because it is a Divine power.

58 Where their habitations have hitherto been in the spiritual world. It was said above (n. 48), that the arrangements of all nations and peoples in the spiritual world were seen as follows: in the centre gathered together, appeared those called the Reformed, around this centre those of the Papal religion, beyond these the Mohammedans, lastly, the various gentiles. Hence it can be established that the Papists formed the nearest circle around the Reformed who are in the centre. The reason for their being nearest is that those who are in the centre are in the light of truth from the Word, and those who are in the light of truth from the Word are also in the light of heaven, for the light of heaven is from the Divine truth, and the Word is what contains it. That the light of heaven is from the Divine truth can be seen in the work HEAVEN AND HELL (n. I2~I40), and that the Word is Divine truth (n.303-3IO). Also, light proceeds from the centre towards the circumferences, and gives light. Thus it is that closest around the centre are those of the Papal religion, for they have the Word, and it is

1 (From ARCANA CAELESTIA) The Lord's twelve disciples represented the Church as to all things of truth and good, or of faith and love, just as did the twelve tribes of Israel (n. 2129, 3354, 3488, 3858, 6397).

'Peter, James and John' represented faith, charity and the goods of charity (n. 3750).

, Peter' represented faith (n. 4738, 6000, 6°73, 6344, 10087, 10580). The' keys' of the kingdom of the heavens being given to Peter means that

all power belongs to truth from good, or to faith from charity which is from the Lord, thus that the Lord has all power (n. 6344).

The' key' is the power of opening and closing (n. 9410). All power belongs to good through truths, or to truths from good which

are from the Lord (n. 3091, 3563, 6344, 6423, 6948, 8200, 83°4, 9327, 9410, 9639, 9643, 10019, 10182).

, Rock' in the Word means the Lord as to Divine truth (n. 8581, 10580). All names of persons and places in the Word mean things and states (n.

768, 1888,4310,4442, 10329)· Their names do not enter into heaven, but are changed into the things they

mean, and their names cannot even be pronounced in heaven (n. 1876, 5225,6516, 10216, 10282).

Illustrations from the Word which show how excellent its internal sense is even when it consists of mere names (n. 1224, 1264, 1888).

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also read by those who are of the ecclesiastical government, though not by the people. This is the reason why the Papists have found their dwelling-places in the spiritual world around those who are in the light of truth from the Word. It will now be told how they dwelt before 2

their dwellings were utterly destroyed and became a desert. Most of them dwelt in the south and west, only a few in the north

and east. In the south dwelt those who, beyond others in the world, excelled in cleverness and confirmed themselves in their own religiosity; together with them dwelt the noble and the wealthy in considerable number. They did not live above the ground there but under ground for fear of thieves, and placed guards at the entrances. In that region there was also a large city, extending practically from east there to west, and somewhere a little into the west, situated very near to the centre where the Reformed were. In that city, myriads of men, or spirits w~biding ~ge~r; it had been fillelwith temples and monasteries. Into that city also the priests gathered all the precious things which they were able to scrape together by various devices, and hid them in their cells and underground vaults. These vaults were so skilfully made that no-one but themselves could enter them. They led around in labyrinthine formations. Their heart was set upon the treasures piled up there, and their belief was that they would not be destroyed to eternity. I saw them and marvelled at the art of building the vaults and ofenlarging them without encl .. Very many of those who cail them­selves [members] of the 'society of Jesus' were there, and fostered friendly relations with the rich who dwelt round about. Towards the east in that quarter was a senate-house where they would consult about extending their dominion, and about means of holding the people in blind obedience (about which see above n.56). So much for the dwellings of those in the southern quarter.

In the north dwelt those who, to a lesser degree, excelled in clever- 3 ness and confirmed themselves less in their own religiosity, from the fact that they were in an obscure power of perception and hence in a blind faith. There was not so great a multitude there as in the south. Most of them were in a large city extending in length from the eastern corner to the west and a little way into the west. That city was also filled with temples and monasteries. At its furthest side, that near the east, were many ofa varying religion and also some from the Reformed. Also, in that quarter there were a few places outside the city occupied by the Papists.

In the east dwelt those of that people who, in the world, had the greatest delight in domineering and, who were also in some natural 4 light (lumen). They appeared there upon mountains, but only in that

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quarter which faces towards the north, but none in the other part which faces towards the south. In a corner towards the north was a mountain on the summit of which they had set someone of unsound mind whom they could inspire to command whatever they wished through communications of their thoughts, la means] known in the spiritual world, but not in the natural world, spreading abroad that this was the very God of heaven appearing in human form; and so they ascribed to him Divine worship. They did this because the eople

5 wished to recede from their idolatrous worShip, where:upon they cOll­trived this means of keeping them in obedience. This is the mountain meant in Isaian (xiv 13), by , the mount of assembly in the sides of the north', and those in the mountains there are meant by , Lucifer', (verse 12). For those of the Babylonian crowd who were in the east were in light (lumen) above all the rest, a light prepared for themselves by their artifice. Some were also seen who were building a tower to reach even to heaven where the angels are, but this was only a repre­sentative of their devices; for, in the spiritual world, devices are set before the eyes of those standing at a distance, which yet do not actually exist among those who are in these devices. This is a common thing there. By that particular appearance it was granted me to know what is meant by

A tower whose top should be in heaven whence the place was called Babel (Gen. xi 1-10).

So much for their dwellings in the east.

6 In the west to the front dwelt those of that religion who lived in the dark ages, mostly underground, one generation beneath another. The whole foremost region which faces north was as ifit had been excavated, and filled with monasteries. The entrances to those lay through caverns with a closed roof over them. Through these caverns they went out and in, but rarely spoke with those who lived in succeeding ages, for they were of a different genius, and not so malicious, because in those times there was no contention with the Reformed, and consequently less craftiness and malice from hatred and revenge. In tlle western quarter beyond that region there were many mountains on which were the most malicious of that people, being those who at heart denied the Divine and yet made more holy profession than others with their lips and worshipped with posturings more sacredly than others. Those who were there thought out nefarious plans to keep the common peopleunder tlierr yoke of authoritY;-and alsoto C'oiiipe 0 ers to submit to that yoke. It is not allowed to describe those devices because

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they are heinous; their characters in general are recounted in the work HEAVEN AND HELL (n. 580). The mountains upon which they were, are 7 those meant in the Apocalypse by the 'seven mountains', and those who are there are described as ' a woman sitting on a scarlet beast', as in these words:

I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns :-she had on her forehead a name written, Mystery, Babylon the great, the mother of whoredoms and abominations of the earth;-the seven heads are the seven mountains upon which the woman sitteth (Rev. xvii 3, 5, 9).

By , woman' in the internal sense is meant the Church, but there, in the opposite sense, a profane religiosity. By' the scarlet beast' is meant the profanation of celestial love; by 'the seven mountains' the profane love of domineering. So much for their dwellings in the western quarter. The reason they dwell separate, according to quarters, 8 is that all in the spiritual world are carried into that quarter and to that location of the quarter which corresponds to their affections and loves, and no-one to any other quarter, concerning which it may be seen in the work HEAVEN AND HELL, where the four quarters of heaven are treated (n. 141-153). In general, all the deliberations of this Baby- 9 lonish :R~ople are directed to the end that they may domineer not ollIy over heaven, but also over the whole earth, thus that they may possess both hemn and earth, the onethroughthe other. To attain this they are continually thinking out and hatching new statutes and new teachings. They strive in the other life just as they did in the world, for everyone after death is just such as he was in the world, especially as to religiosity. It was granted me to hear some of their leaders dis­

" cussing about a doctrine which was to be a regulation for the people. ( There were very many articles, but all tended to the end w,at they

might seize the dominion over heaven-anaearth, andthat all power might be theirs, -and none e ong to e ord. These teacliirigs were afterwards read -inth-epresence offliosestaiiOing near, and when they were read, they heard a voice from heaven declaring that those things had b.een di~ed from the d~~~t hell, although they did not kriow it. This was further confirmed by the fact that a diabolical crew from that hell, of the blackest and most fiendish aspect, came up and tore those teachings from them, not with their hands but with their teeth, and carried them off to their hell. The people who saw it were astounded.

59 Why they were tolerated there up to the day of the last judgment. The reason was that it is according to Divine order that alI,

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who can possibly be preserved, will be preserved, and this until they can no longer be among the good. Therefore, all those are preserved who can emulate a spiritual life in external things, and can manifest it in a moral life as if they were in it inwardly, whatever they may be as to faith and love in internal things. So also, those who are in an external holiness, though in no internal holiness, are preserved. There were many such from that people, for they could talk piously with the common people, worship the Lord with holiness, implant a religiosity in their minds, besides leading them to think about heaven and hell, and keeping them in well-doing through their preaching about works. Hence they were able to lead many to a life of good, and thus on the road to heaven. Wherefore also many from that religion have been saved, although few from among the leaders. For the latter are they who are meant by the Lord's words:

False prophets who come-in sheep's clothing, but inwardly they are ravening WOlves (Matt. vii IS).

2 By' prQPhets ' in the internal sense ofJhe Word are meant those who t~h ~!J.at-is !rue, and by it,lead to whatls good; while by , false prophets' are meant those who teach what is false, and by it lead astray. They are also like the Scribes and Pharisees who are described by the Lord in these words:

They sit in Moses' seat-; all things whatsoever they bid you observe, observe and do, but do not according to their works, for they say and do not -all their works they do that they may be observed by men-they close the kingdom of the heavens to men, but they do not themselves enter into it:-they devour widows' houses, and for a pretence pour out long prayers. Woe unto you,-hypocrites, ye make clean the outside of the cup and platter, but within they are full of extortion and iniquity;-deanse first the inside of the cup and platter, that it may be clean outwardly-ye are like whited sepulchres which outwardly appear beautiful, but within are full of dead men's bones-so, outwardly ye appear to men as righteous, but within ye are full of hypocrisy and iniquity (Matt. xxiii 1-34).

3 Another reason why they were tolerated is that everyone, after death, retains his religiosity which he has imbibed while in the world.

Into this then, he is admitted as soon as he comes into the other life. And with this people, religiosity was implanted by such as displayed sanctity by word of mouth, and made it a matter of gesture, and also stressed the belief that by means of them men could be saved. So also it was that such were not separated but were preserved among their

4 co-religionists. This is the primary cause for the preservation from

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one judgment to another of all those who live a life similar to the ( spiritual in external things, andwho emulate what ispio~s and holy ~ 1 if it were interna, by whom the sImPle canoeinstructeaana led. 'I For thesimple in faith and heart look no further than to the external I and to whatever appears before their eyes. Hence it is that all such

were tolerated from the time of the founding of the Christian Church up to the day of judgment. It has been .§hown above that a last judg­ment has taken place twice before, and now-iS the third~ll these are- theywho constltuted the ' former heaven', and who are meant in the Apocalypse (xx 5, 6) by those who were not of the first resurrection. But because they were such as described above, therefore, that heaven has been destroyed and those who were from the second resurrection have been cast out. But it ought to be known that only those were 5 preserved wllo suffered themselves to be held in check by laws both civil and spiritual, smce these can dwell toge er ma society; those, onth.e otheihand, who couldnot beheld in cheCk by those laws were not preserved. The latter were cast into hell long before the day of the last judgment, for societies were constantly purified and cleansed of

-1. - such persons. H~ it is tl!at those wi?-o led a villainous life and enticed the common people towards evil-doing, and took part in nefarious arts, are among those oflike character in the hells, (concerning whom it may be seen in the work HEAVEN AND HELL, n.580) who were cast out from societies; and this, one after another. Likewise 6

2 ~ also, those who were interiorly good were taken away from these societies lest they should be contaminated by those who were interiorly evil. For those who are good perceive interior things and therefore pay no need to exterior things except in so far as they agree with interior things. Those in their turn were sent, before the judgment, to places of instruction (concerning which it may be seen in the work HEAVEN AND HELL, n.512-520), and hence they were carried into heaven. For these are they from whom there is' a new heaven', and who are meant by those from ' the first resurrection '. These things have been stated that it may be known why so many of those who were Papists were tolerated and preserved up to the day of the last judgment; but more will be said about that matter in the following section, where is treated' the former heaven' which passed away.

60 How they were destroyed, and their habitations made a desert. This I would describe here in a few words, and at greater length in the Explanation of the Apocalypse. No-one except him who has seen it can know that the Babylon described there was destroyed. And it has been-g!".-ant~d me. to~e how a last judgment was effected

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and carried out upon all men, and especially upon those who were from Babylon. Wherefore, I shall give a description. This was grant~d

~e for the spe~~al purpose of revealing to the world that allthe tli1:igs predicted in the Apocalypse were Divinely inspired, and that it is a prophetical Book of the Word. For, unless this be revealed" to the world, and with it, the-internal sense which is in every particular there, just as in the particulars of the Prophets of the Old Testament, that Book might have been rejected on account of its not being understood. This rejection would carry with it the doubt as to whether the things there stated are worthy of belief, or even that any last judgment is about to come, and in this belief those from Babylon would confirm themselves more than any others. Lest ~s should happen, it pl~d

the Lord to make me an eye witness of it. But all the things that were seen concerning the-last judgment upon those from Babylon, or about the destruction of Babylon cannot be set down here, because they are so many that they would fill a book. Wherefore, I shall relate only a few general events, reserving particulars for the Explanation of the Apocalypse. Since the Babylonian nation was settled in, and extended over many tracts in the spiritual world, and formed for itself societies in every quarter there (as shown above n. 58), I would describe one by one how they were destroyed in each of the four quarters.

61 Destruction was effected after visitation, for visitation ~ - always takes place first. Visitation is a searching out of men's qualities

and also a separation of the good from the evil; the good are then removed and the evil are left behind. This having been accomplished,

'L there followed mighty earthquakes. From these, ey 'ecame aware - that the last-fiJ.dgI!lent was at han . TheDlndeed dia tremblliig possess

them all. I saw-then that 'tI1ose who dwelt in the southern quarter, especially those in the great city there, (about which see n. 58), were running hither and thither, some to take refuge in flight, some to hide themselves in their vaults, some in the cells and pits where their treasures were, some carrying out of them whatever they could lay

2 hands upon. But, after the earthquake, there foll..Q~~~~ru~n from the underworld which overthrew everything in the city and in tIle region round about. After the eruption, came a mighty wind from

-' the east which laid bare, shook and overturiiedeverything from the foundation. And then, all who were there were brought out from

., - every place and every retreat, and cast into a sea, the waters of which were black. Those who were cast)nto-ftWere many myriads in number.

-, Afterwards, from that whole region thereli"scended a smoke liIce that ~ following a conflagration, and last of all, there ;;isati1fckcloud of dust

--.----- ­

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which was carried by the easterly wind into the sea and scattered over it. For their treasures were turned into dust, with all the things that they called holy because they possessed them. This dust was scattered over the sea because,st:lc!t dust signifies damnation. Frnally~ there was seen, 3 aSh were~ a blackness floa~g over at wole region, which on inspec­tion appeared like a dragon. This was a SIgn that the whole of that vast city and the whole of that region had become a desert. T!ti~s

seen because' dragons' signify the false things of such a religion, and 'the dwelling-place -of dragons ;-sigmfies the· desert resultiD.g from their overthrow (as in Jer. ix II; X 22; xlix 33; Mal. i 3). It was 4 also seen that some had, as it were, a millstone around the left arm, which was a representation that they had confirmed their nefarious doctrines from the Word. A' millstone' signifies such confirmations. Hence it is evident what is signified by these words in the Apocalypse:

The angel took up a stone like a great millstone, and hurled it into the sea, saying, Thus with violence shall that great city Babylon be hurled forth, and shall no more be found (Rev. xviii 21).

Those, however, who were in the senate-house, also in that quarter 5 but nearer the east, where they were in consultation about methods of extending their dominion, and ~f k~..!Jlg the piOi?If1!i]gnol'an-f.e. ~d therefore, in blind obedience (about which senate-house see above 0:58),-wetenet cas.! intOil1e black sea but i_nto a chasm which opened out in length and depth beneath and around them. Thus was the last judgment carried out upon the Babylonians in the southern quarter.

But the last judgment upon those in front in the western quarter, 6 and upon those in the northern quarter where also there was a great city, took place in this way. After mighty earthquakes which shook, ~

even to their foundations, all things that were ·-iliere-(it is those earth­quakes that are meant in the Word, Matt. xxiv 7; Luke xxi II; and similar ones in Rev. vi 12; viii 5; xi 13; xvi 18; and in the prophecies of the Old Testament; they do not refer to earthquakes on this earth), there went forth an east wind from the south through the west and into ­the north, and laid bare all that region. First, it laid bare the region in front of the western quarter, where, underground dwelt those who had lived in the dark ages, then the great city which stretched from that quarter through the north as far as the east, which was so devas­tated that everything was exposed to view. But because there was not so much opulence there, there was not seen any eruption and fiery pitch consuming the treasures, but only overthrow and destruction, and then an exhalation of everything in smoke; for the easiWiiiCl'was bloWing - S

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hither and thither, and it overturned and destroyed, and also carried 7 everything away. The monks along with the people were brought out

to the number of many myriads, and some were cast intothe black sea on that side of it which faces-West, some into the great southern chasm, mentioned above, some into a western gulf, and some into t4e hells of the heathens; for some of those of the dark ages were idolaters like the heathens. From there, smoke was also seen rising and drifting towards the sea, and floating over it, -briiigfug upon it a black crust. For that partof the sea into wmch they were cast was encrusted wIth the dust and smoke to which their dwellings and their riches were crumbled, so that that sea was no longer visible, but in place of it a kind of black soil under which is their hell. The last judgment upon

8 those who dwelt in the mountains in the eastern quarter (about which see also above n. 58), was thus accomplished. Those mountains were seen to subside into the deep, and all who dwelt on them were swallowed up. He also whom they posted on one mountain there and proclaimed as a god, was seen to become black, and then fiery, and to be cast with them headlong into hell. For the monks of various orders who dwelt upon those mountains said that that man was God and they themselves Christ, and wherever they went they carried with them the nefarious persuasion that they were Christ. Lastly, judgment was effected upon

9 those who dwelt further off in the western quarter upon the mountains there, and who are meant by , the woman seated upon a scarlet beast with seven heads which are the seven mountains' (of which something has also been related above, n. 58). Their mountains, too, were seen. Some of them were opened in the middle where there was a huge aperture leading round into a spiral, and they who dwelt upon these mountains were cast into it. Some of the mountains were tom up from their toundations, and completely overturned, so that what was their summit became their lowest point. Those who, as a result, were in the plains were overwhelmed as by a flood and completely covered, but those among them who were from other quarters were cast out into chasms. The things here related, however, are but a few of all I saw; more will be given inthe Expllmation of~Apocalypse. ~se events took place and were completed in the beginning of the year 1757. As for the chasms into which all were cast, except thosecastlOto th~ black sea, there are many of them. Four were disclosed to me; a large one in the southern quarter towards the east there, another in the western quarter towards the south, a third in the western quarter to­wards the north there, a fourth further away in the corner between the west and north; these chasms and the sea are their hells. These were seen, but in addition to those there are many others which were not

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seen. For the hells of the Babylonish nation are distinguished in accordance with the various profanations of the spiritual things which belong to the good and truth of the Church.

62 Thus now the spiritual world has been freed from such spirits, and the angels rejoiced at its liberation from them, sin~se

who were from Babylon used to infest and seduce as many as they possibly coul~, and more there than in the world. For their wiles are more malignant there, because then they are spirits, and in the spirit of everyone lies concealed all his malice. For it is the spirit of a man that thinks, wills, intends and devises. Many of them were examined, and it was found that they believed nothing at all, and that the nefarious lust of seducing the wealthy for their riches and the poor fOr t e sake oT domiriion~ was what took possession of their minds. Towardsthis end they held all in the darkest ignorance, thus obstructing the way towards light,and Sc>tOWilrds~heaven. For the way towards light and towards heaven is obstructed when cognitions of spiritual things are overwhelmed by idolatrous things, and when the Word is adulterated, weakened and taken away.

63 Those of them who were in the affection of truth from good have been preserved. Those of the Papists who lived piously, and who were in good, although not in truths, yet still desired to know truths from an affection for them, were freed and were borne to a certain region towards the front in the western quarter near the north, and were there given dwellings, and societies were set up. Then priests from the Reformed were sent to them to instruct them from the Word, and as they were instructed they were received into heaven.

64 The state hereafter of those who come thence from the earth. Since the last judgment has now been effected, and all things have thereby been brought back into order by the Lord, and all who were inwardly good have been raised into heaven, and all who were inwardly evil cast into hell, they are, therefore, not allowed henceforth, as formerly, to associate below heaven or above hell, or to have com­munication with others. But, as soon as they come hither, which

\ happens after everyone's death, they are completely separated, and ) after their time in the world of spirits has been brought to an end, \ they are carried, each to his own place. Wherefore, those who profaneIsacred things, those, that is, who claim for themselves the power of opening and closing heaven, and of remitting sins-powers that belong to the Lord alone-and those who make Papal bulls equal to the Word,

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and have domination as their end, are forthwith cast into the black sea r or into-chas;-;-~herethe bells of profaners are. But I was told from I heaven that those of that religiosity who are of such a nature, pay no

regard to the life after death, because at heart they deny it; they have \ regard only to life in the world. And so, they care not a straw what isI their lot after death, although it is to endure to eternity, but ridicule

it as a matter of no consequence.

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65 It is said in the Apocalypse,

I saw a great-throne, and One sitting thereon, from Whose face earth and heaven fled and their place was not found (Rev. xx II).

and later,

I saw a new heaven and a new earth; the first heaven and the first earth had passed away (Rev. xxi r).

It was shown in the first section above, and also in subsequent sections that by , a new heaven and a new earth " and by the passing of' a former heaven and a former earth' is not meant the visible heaven and our inhabited earth, but the angelic heaven and the Church. For the Word in itself is spiritual and, accordingly, treats of spiritual matters, and spiritual things are what belong to heaven and the Church. These are expressed in the sense of the letter by means of natural things, because natural things serve as a basis for spiritual things, and the Word, without such a basis, would not be a Divine work for it would not be complete. The natural which is the ultimate in Divine order completes and provides that the interIor tliings that are spiritual and celestial may continue to exist upon it, as a house upon its fOOiida­tion. NOW, because man thought from the natural and not from the 2

spiritual about statements in the Word, therefore, by 'heaven and earth ' in these passages, and in others too, he understood nothing else than the heaven and earth that exist in the world of nature. Hence it is that everyone expects their passing and destruction, and then also the

r creation of new ones. But, lest they should expect these things always .1 and from age to age in vain, the spiritual sense of the Word lias Geen ') opened, so that it may be known what is meant in the Word by many I t:hitlgs that cannot be understood so long as they are thought ofnaturally

and at the same time, what is meant by , the heaven and earth' which will pass away.

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66 But before it is shown what is meant by , the first heaven and the first earth " it should be known that, by 'thefust heaven' is not meant that heaven which has been formed of those who have become angels from the first creation of this world up to the present time, for that heaven is constant and remains for ever; for all who come into heaven are under the Lord's protection, and no-one who has once been received by the Lord, can be torn away. But by , the first heaven' is meant a heaven composed of men other than those who have become angels, and for the most part, of those who could not become angels. Who these were and what their character was will be told in subsequent sections; that is the heaven of which it is said that it would pass away. It is called a heaven because those who were in it spent their time together on high, on top of rocks and mountains, and in enjoyments similar to natural ones, but never in any that were spiritual. For most of those who come into the spiritual world from this 'world believe that they are in heaven when they are on high, and that they are in heavenly joy when in the same enjoyments as they had in the world. This is why it is called ' heaven', but ' the first heaven which passed away'.

67 Again, it should be known that this heaven, <:a1~e

first', was not from any of those who lived before the Lord's Coming into the world, but that all were from those who lived after His Advent; for (as shown above in n.33-39) a_last judgment takes place at the end of every Church, and then the fonner-heaven is abolished, and a new one is create or formed. For from the beginning to the end of a Church, all whose outward life has been moral, and who have lived in external piety and holiness, although in no way internal, are tolerated, if only their internal things, that is, their thoughts and intentions, could be kept witIlln bounds by the civil and moral laws ofsociety. At the end of a Church, however, 4J.te1"!1al things are disclosed, ang then a judgm~nt is effe.f!ed upon them. Hence it is that a last judgment has twice before been effected upon the inhabitants of this earth, and now is the third (see above n. 46). Thus also, twice before has a heaven with the earth passed away, and a new heaven been created along with a new earth; for the heaven and the earth are the Church in both worlds (as shown above n. 1-5). Hence it is clear that the new heaven and the new earth mentioned in the Prophets of the Old Testament, are not that new heaven and new earth mentioned in the Apocalypse, for the former came into existence from the Lord when He was in the world, while the latter are now coming into existence from Him.

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Concerning the former, we read thus in the Prophets of the Old Testament:

Behold, I am about to create a new heaven and a new earth, nor shall the former be remembered (Isa. lxv 17):

and elsewhere,

I am about to make a new heaven and a new earth (Isa. lxvi 22):

besides what is said in Daniel.

68 As' the first heaven which passed away' is now being treated of, and as no-one knows anything about it, I would describe in order,

I From whom the first heaven came into existence.

2 What its character was.

3 How it passed away.

69 From whom the first heaven came into existence. The first heaven was constituted from all those upon whom a last judgment was effected, for it was not effected upon those in hell nor upon those in heaven, nor upon those in the world of spirits, concerning which world see in the work HEAVEN AND HELL (n.421-520). And it is not effected upon any man still living, but only upon those who have made for themselves a semblance of heaven, the largest number of whom were upon mountains and rocks. These also are meant by the Lord as' goats' whom He placed on the left hand (Matt. xxv, 32 , 33, seq.). Hence it can be established that' the first heaven' came into existence not onJ1y from Christians, but also from Mohammedans and Gentiles, all of whom had fashioned for themselves in their own places such heavens. It will be told in a few words what were their characters. 2

\ They were those who lived in the world in outward holiness and yet J were in none inwardly, who, on account of civil and moral laws, we~e

just and sincere, but I.!2~l?~ountof Divine laws. Tl1..us, the~

) external or natural men, but not internal or spiritual. And they were aISo in the doctrinal things of the Church, and were able to teach them, although their life was not in accordance with them. Besides, they were in various offices and performed uses, but not for the sake of uses. These and all like them all the world over who lived after the Lord's

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69] THE LAST JUDGMENT

Advent, constituted 'the first heaven '. This heaven, therefore, was of a character similar to that of the world and of the Church on earth, consisting of those who do good not because it is good, but because they fear the law"and the loss of fame;hoIiOUi-iiilCiwealth. Those who do good from no other motive do not-fear God, but men, and they have no conscience. In the first heaven from those of the Reformed

3 there was a majority who believed that man is saved by faith alone, and who did not live the life offaith which is charity, and they greatly loved to be seen of men. With all those, while they were associated, the interiors were clQ~d so iliaithey might not be exposed, but they were opened when the last judgment was at hand. It was then discovered that, within, they were obsessed by evils and falsities of every kind, that they were in opposition to the Divine, and were actually in hell. For, immediately after death, everyone is attached to his like, the good to their like in heaven but the evil to their like in hell, but yet they do not come to them until their interiors are opened. In the meantime,

4 they can associate wifuihoselike them in external things. It ought to be known, however, that all who were inwardly good, thus those who were spiritual, were separated from them and raised up into heav-en, also that all \vho were evil, not only inwardly but also outwardly, were likewise separated from them and cast into hell. This took place from the earliest times after the Lord's Advent, up to the latest, when the judgment took place. Only those who were of the character described above were left to form societies among themselves, from whom was , the first heaven '.

70 There are many reasons why such societies, or such heavens were tolerated. A primary one is that, through outward holiness, and outward sincerity and justice, they were conjoined with the simple good who were in the lowest heaven, and who, beiiig stilun theworld of spirits, were not yet introduced into heaven. For, in the spiritual

I world, there is communication, and hence conjunction of all with their \ like. And the simple good who are in the ultimate of heaven, and those

who are in the world of spirits, look specially towards externals, but yet they are not inwardly evil. Wherefore, if those spirits had been

, dragged away from them before the appointed time, heaven would have suffered in its lowest parts, and y~ it is_upon the.!~eav~a

2 higher heaven rests as up9.!1 its base. That this was the reason they were tolerated up to the last time, the Lord teaches in these words:

The servants of the householder came to him and said,-Didst thou not sew good seed in thy field? Whence, then, hath it tares ?-And they said, Wilt thou that we go and collect them? But he said, Not so, lest in collecting the tares, ye root up the wheat also with them; therefore let them grow

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THE LAST JUDGMENT

together until the harvest, and in the time of harvest I will say to the reapers, Gather first the tares, and bind them in bundles for burning, but gather the wheat into my barn-He that soweth the good seed is the Son of man, the field is the world; the good seed are the sons of the kingdom, the tares the sons of the evil one;-the harvest is the consummation of the age,-as therefore, the tares are gathered and are burned with fire, so shall it be at the consummation of this age (Matt. xiii 27-30, 37-42).

, the consummation of this age' is the last time of the Church; , tares' are those who are inwardly evil; , wheat' those who are inwardly good; , gathering of the tares and binding them into bundles for burning' is the last judgment. l The same thing is meant in that chapter by the 3 Lord's parable of the fishes of every kind that were gathered together, of which the good were thrown into vessels, but the evil were cast away. Of these also it is said,

So shall it be at the consummation of the age; the angels shall go out and separate the evil from among the just (Matt. xiii 47-49);

they are compared to fish, because by , fish' in the spiritual sense of the Word, are signified those who are natural and external, both good and evil. What is signified by the ' just' may be seen at the foot of the page.2

I (From ARCANA ClI'.LESTIA.) • Bundles' in the Word mean the arrangement in series of a man's truths and falsities, thus they also mean the arrangement of men in whom are truths and falsities (n. 4686, 4687, 5339, 5530, 7408, 10303).

The' Son of man' is the Lord as to Divine truth (n. 1729, 1733, 2159, 2628, 2803, 2813, 3373, 3704, 7499, 8897, 9807).

, Sons' are affections of truth from good (n. 489, 491, 533, 2623, 3373, 4257, 8649, 9807); therefore' sons of the kingdom' are those in the affec­tions of truth from good and • sons of the evil one' those in the affections of falsity from evil; hence the latter are called' tares' and the fonner • good seed', for' tares' mean falsity from evil, and • good seed ' truth from good; • seed of the field' is truth from good, in man, from the Lord (n. 1940, 3038, 3310, 3373, 10248, 10249).

• Seed' in an opposite sense is falsity from evil (n. 10249). • Seed of the field' is also the feeding of the mind by Divine truth from

the Word, and ' to sow' is to instruct (n. 6158, 9272). The' consummation of the age' is the last period of the Church (n. 4535,

10622). 2 (From AReANA ClI'.LESTIA.) • Fishes' in the spiritual sense of the Word mean knowledges which belong to the natural or external man, hence they also mean men who are natural or external, both evil and good (n. 4°,991).

•Living creatures of every kind' correspond to such things as are in man (n. 45, 46, 246, 714, 716, 719, 2179, 2180, 3519, 9280, 10609·

Those are called' righteous' in the Word to whom the righteousness and merit of the Lord are attributed, but the • unrighteous ' those to whom their self-righteousness and their own merit are attributed (n. 5°69, 9263, 9486).

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THE LAST JUDGMENT

71 What was the character of the first heaven. This can be inferred from what has been said above, also from the fact that those

f who are not spiritual by an acknowledgment of the Divine, by a lir;-of gOOdand an-affection for truth, but yet who ap ear spiritual by out­ward holiness, by discourses about Divine things, and bYhOnest deal­

) ings for the sake of self and the world, until left in their own internals, rush into nefarious acts that accord with their lusts. For nothing deters them, neither the fear of God, nor faith, nor conscience. So it was that as soon as those who were in the first heaven were let into their own iD.teiio~, they appeared to be conjoined with the hells-.- - - ­

--~

72 How the first heaven passed away. This has already been described where the last judgment upon the Mohammedans and the Gentiles (n.50, 51) and upon the Papists (n.61-63) was treated of, since these also in their own places constituted the first heaven. Some­thing may be added, however, concerning the last judgment upon the Reformed, who are also called Protestants and Evangelica"ls, or con­cerning the manner in which the first heaven, made up of these, passed away. For, as was stated above, judgment was not effected upon any others than upon those who constituted the first heaven. After visitation had been made upon these, and they had been let into their own interiors, they were separated and divided into classes aCCOId­inilo their evils and the falsities arising from them, and according to their falsities and the evils arising from them, and they were cast into hells corresponding to their loves. Their hells were around the middle on every side, for in the middle were the Reformed, around them the Papists, around them the Mohammedans, and in the outermost ring the Gentiles (see above n. 48). Those who were not in hells were cast out into deserts. But some w~t down into the plains in the southern and northern quarters to form_societies,. an~!o be instrn~d

and pr~pared for heaven. These are theywlio were preserved. But how all these things were accomplished cannot be described here in detail, for the judgment upon the Reformed lasted much longer, and was effected through successive changes. And because many things worthy of mention were then seen and heard, I would set them forth in their order in the Explanation of the Apocalypse.

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C0 The state of the World and of the�

Church hereafter�

73 The state of the world hereafter will be just the same as it has been hitherto, for that great change which has taken place in the spiritual world brings about no change in the natural world so far as the outward form is concerned. Wherefore, there will be henceforth civil affairs as before; there will be times of peace, treaties and wars as before, and the other things belonging to societies in general and in particular. The Lord's having said that at the last times,

There shall be wars, and then nation shall rise up against nation, and king­dom against kingdom, and there shall be famines, pestilences and earth­quakes in divers places (Matt. xxiv 6, 7).

does not mean such events in the natural world, but corresponding things in the spiritual world. For the Word in its prophetic parts does not treat of kingdoms on earth, nor of nations there, so neither of their wars, nor yet of famine, pestilence and earthquakes there, but of such things as correspond to them in the spiritual world. The nature of

.such have been explained in ARCANA C£LESTIA, from which collected passages may be seen at the foot of the page.1

1 (From ARcANA ClI'.LESTIA.) Wars in the Word mean spiritual combats (n. 1659, 1664, 8295, 10455).

All the • arms of war', such as the • bow, sword and shield' therefore mean something concerned in spiritual combat (n. 1788, 2686).

, Kingdoms' mean Churches as to truths, and as to falsities (n. 1672, 2547)·

, Nations' mean those there who are in goods, or who are in evils (n. 1059, II59, 1205, 1258, 1260, 1416, 1849, 4574, 6005, 6306, 6858, 8°54, 8317, 9320, 9327).

, Famine' means a lack of knowledges of good and truth (n. 1460, 3364, 5277, 5279, 5281, 5300, 5360, 5376, 5893).

It also means the desolation of the Church (n. 5279, 5415, 5576, 6IIO, 6144, 7102).

, Pestilence' means the vastation and consummation of good and truth (n. 7102, 7505, 7507, 75II).�

, Earthquakes' mean changes of the state of the Church (n. 3355).�

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73] THE LAST JUDGMENT

But as to the state of the Church, this will not be the same hereafter. It will be similar indeed as to the external appearance, but unlike as to the internal. As to external appearance there will be divided churches as before, their doctrines will be taught as before, as also the religiosity among the Gentiles. But henceforth the man of the Church will be in a freer state of thinking about matters of faith, and therefore, about the spiritual things that belong to heaven, because spiritual freedom has been restored. For all things have now been brought back into order in the heavens and in the hells, and from hence inflows every thought concerning or against Divine things, with Divine things from the heavens, against the Divine from the hells. Yet man will not notice this change of state in himself, since he does not reflect upon it at all, nor does he know anything about spiritual freedom, nor about infltLx. But in heaven this truth is perceived, and so it is by the man himself after death. Because spiritual freedom has been restored to man, therefore, the spiritual sense of the Word has now been disclosed, and through it, interior Divine truths have been revealed. For, in his former state, man would not have understood these truths, and if he had understood, he would have profan.ed them. It may be seen in the work HEAVEN AND HELL (n. 597 to the end) that man has freedom by means of the equilibrium between heaven and hell, and that man cannot be reformed except in freedom.

74 I have spoken with angels about the varying state of the Church hereafter. They have said they have no knowledge of things to come, because such knowledge belongs to the Lord alone. But they said they do know that the servitude and captivity in which the man of the Church has been hitherto, has been removed, and that, now from his restored liberty he is able, if he so wishes, the better to per­ceive interior truths and thus to become internal, if he wishes to be­come so. But they said they had slender hope for the men of the Christian Church, but great hope for some other nation set asunder from the Christian world, and removed from the disturbers thence, a nation such that it can receive spiritual light and become a celestial­spiritual man. And they told me that interior Divine truths are at this day being revealed among that race, and that these truths are also being received in spiritual faith, that is, in life and heart, and that that nation worships the Lord.

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A CONTINUATION

CONCERNING

The Last Judgment AND CONCERNING

The Spiritual World FROM THE LATIN

OF

EMANUEL SWEDENBORG

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8'Z

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The Last Judgment has been accomplished

I The previous small work THE LAST JUDGMENT treated of the following:

The day of the last judgment does not mean the destruction of the world (n. 1-5);

Procreations of the human race will not cease (n. 6-13);

Heaven and hell are from the human race (n. 14-22);

All men, as many as have been born from the beginning of creation, and have died, are either in heaven or in hell (n. 23-27);

The last judgment must be where all are together, therefore, in the spiritual world and not on earth (n. 28-32);

The last judgment takes place when the Church is at its end; and the Church is at its end when there is no faith because there is no charity (n. 33-39);

All things that have been foretold in the Apocalypse have at this day been fu1fi11ed (n. 40-44);

The last judgment has been accomplished (n. 45-52);

Babylon and its destruction (n. 53-64);

The former heaven and its abolition (n. 65-72);

The state of the world and of the Church hereafter (n. 73, 74).

2 The reason for a Continuation concerning The Last Judg­ment is chiefly that it may be known what was the state ofthe world and of the Church before the last judgment, and what the state of the world and of the Church has become after it; also, to describe how the last judgment was effected upon the Reformed.

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3] THE LAST JUDGMENT

3 The general opinion in the Christian world is that the whole heaven visible to the eyes, and the whole earth inhabited by men would be destroyed at the day of the last judgment, and that, in their place, a new heaven and a new earth would come into existence, and that then, the souls of men would receive their bodies and in that way man would be a man just as before. This article of faith has arisen from the fact that the Word has been understood only in accordance with the sense of its letter, indeed it could not be otherwise under­stood before its spiritual sense was disclosed. Again, from that [the sense of the letter] a belief was introduced by many that the soul is only an exhalation breathed forth from a man, and that spirits and similarly angels are substances of wind. So long as there was no further understanding about souls, spirits and angels, the last judgment could be thought of in no other way. But when it comes to be understood that after death man is a man just as he was in the world, the only difference being that he is then clothed with a spiritual body and not with a natural body as before and that the spiritual body, in the sight of those who are spiritual appears just as the natural body does in the sight of those who are natural, then, it can also come to be understood that the last judgment will not take place in the natural, but in the spiritual world. For it is in that world that all men, who have ever been born and have died, are together.

4 When this has come to be understood, then it will be pos­sible to dispel paradoxes which a man might otherwise hold concerning the state of souls after death, their reunion with bodies which have rotted away, and the destruction of the created universe, thus con­cerning the last judgment. Concerning the state of souls after death, he might have held these paradoxes, namely, that the man would then be like a breath or wind, or like ether and something floating in the air, never remaining in one place, but in Ubi (somewhere) that they call Pou* (where?); that he would see nothing because he would have no eyes, would hear nothing because he would have no ears, would say nothing because he would have no mouth, thus he would be blind, deaf and dumb, and continually in the expectation, which could only be sad, of the recovery of those functions of the soul from which is all the joy of his life. It has also been held that the souls of all men from the first creation are in a like, unhappy state, and that those who lived five or six thousand years ago are still thus flying about in the air, or

* Ubi and Pou are the Latin and Greek respectively for' Where? '.-Translator

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CONTINUATION [4 remaining in Pou, and awaiting the judgment, besides other lamentable ideas.

5 Let me pass by the similar and equally numerous paradoxes which a man, not knowing that after death he is a man just as before, might entertain concerning the destruction of the universe. But when he knows that after death man is not a breath or wind, but that he is a spirit, and, if he has lived well, an angel in heaven, and that spirits and angels are men in perfect form, then he can think about the state of men after death, and know about the last judgment from the understanding and not from faith separated from the understanding, from which would come forth mere traditions. Then also, he can definitely conclude from the understanding that the last judgment predicted in the Word will not take place in the natural world, but in the spiritual world where all are together; further, that the last judg­ment, when it takes place, will be revealed for the sake of belief in the Word.

6 Put away from you the idea of the soul being a breath, and then think of your own state after death, or that of your friends, or that of your children, and will you not think of yourself as living on as a man, and the same with them? And since, without the senses, there can be no life which is life, you cannot think but that they also see, hear and speak. In this way also, the writers of epitaphs write over the dead. They place them in heaven among the angels, in white garments and in gardens. But afterwards fall back into the idea tOOt the soul is a breath, and that it does not live as before with sensation until after the last judgment, would you not become insane by thinking, 'what shall I be like? Where, in the meantime? Shall I be flying in the air, or remaining in Pou? Yet, the preacher taught that after death if I had lived well and had really believed, I should come among the blessed'. You may believe, therefore, as is the truth, that after death, you are a man just as before, the only difference being between what is natural and what is spiritual. In this way, also, do all who believe in eternal life, think, and they know nothing of the hypothetical tradition concerning the soul.

7 From these things that have already been said, it can be established that the last judgment cannot take place in the natural, but

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7] THE LAST JUDGMENT

in the spiritual world. And that it has taken place in that world can be seen from the things seen and recorded in the previous small work THE LAST JUDGMENT (n. 45-72). It can be seen further from the things that follow which have been recorded from things seen con­cerning the judgment upon the Reformed. He who gives attention can see also from new things that are now revealed concerning heaven, the Word and the Church. What man is able to put forward such things from himself?

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The state of the World and of the Church before the Last Judgment, and

after it

8 It can be established from what has been said above that the last judgment has been accomplished in the spiritual world, but to know anything of the state of the world and of the Church before and after that judgment, the foUowing facts ought to be known in all respects:

I What is meant by ( the former heaven and the former earth which passed away' (Rev. xxi I).

2 Who, and what manner of men they were in the former heaven and the former earth.

3 Before the last judgment was effected upon them, much of the communication between heaven and earth, and thus also between the Lord and the Church, had been broken off.

4 After the last judgment, the communication was restored.

5 This is why it is that, after the last judgment and not before, revela­tions for the New Church have been made.

6 The state of the world and of the Church before the last judgment was like evening and night, but after it, like morning and day.

9 (I) What is meant by (the former heaven and the former earth which passed away', as stated in Rev. xxi I. By (the former heaven and the former earth' there, is not meant the heaven which appears before men's eyes in the world, nor the earth inhabited by men; neither does it mean a former heaven in which are all those from the first creation who have lived well. But there are meant gatherings of spirits, who made for themselves what seemed to be heavens between heaven and hell. And because all spirits and angels inhabit lands just

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9] THE LAST JUDGMENT

as men do, hence those are meant by 'the former heaven and the former earth '. The passing away of that heaven and earth has been seen and has been described from the things seen, in the small work THE LAST JUDGMENT (n. 45-72).

10 (2) Who, and what manner of men they were in the former heaven and the former earth. This has been described in the small work THE LAST JUDGMENT, but as an understanding of the things which follow depends upon a knowledge of who these were and of what nature they were, it will also be told here. All those who were gathered together below heaven, and who formed for themselves in various places what seemed to be heavens, and even called them heavens, were conjoined with angels of the lowest heaven, but only as to externals and not as to internals. The majority of them were , the goats' and their connections who are described in Matthew xxv 41-46. They are those, indeed, who did not do evils in the world, for, morally they lived a good life, but they did not do goods from the source of good, for they separated faith from charity, and, accordingly, did not regard evils as sins. Because they had lived as Christians in externals, they were conjoined with angels of the lowest heaven who are like them in externals, though not in internals. For they are ' the sheep " and are in faith, but in the faith of charity. Because of this conjunction they could be tolerated, for to separate them before the last judgment would have been to bring damnation upon those who were in the lowest heaven, for the latter would have been dragged to ruin with the former. This is what the Lord foretold in Matthew:

Jesus spake a parable: The kingdom of the heavens is like a man who sowed good seed in his field, but while men slept, his enemy came and sowed tares-and went away; when the blade was sprung up and bore fruit, then the tares appeared also. But his servants came to the householder and said to him, Lord, didst thou not sow good seed in thy field ?-WiLt thou, there­fore, that we go and gather them up? But he said, nay, lest perchance in collecting the tares ye uproot the wheat also with them; let both grow together until the harvest; and at harvest time I will say to the reapers, First gather the tares and bind them together in bundles to burn them but gather the wheat into m;' barn.-He who sowed the good seed is the Son of man; the field is the world; the sons of the kingdom are the seed, the sons of the evil one are the tar.::s;-the harvest is the consummation of the age-. As therefore the tares are gathered together and burned, so will it be in the consummation of the age (Matt. xiii 24-30, 37-40).

, the consummation of the age' is the last time of a Church; , the tares' are those who are inwardly evil; 'the wheat' are those who are

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CONTINUATION [10

inwardly good. 'The gathering' of the former' into bundles for burn­ing' is the last judgment upon them; lest by a separation before the last judgment damnation be brought upon the good is meant by , lest in gathering the tares ye uproot the wheat together with them, let them grow together until the harvest'.

11 (3) Before the last judgment was effected upon them, much of the communication between heaven and earth, and thus between the Lord and the Church, had been broken off. Altl enlightenment for man is from the Lord through heaven, and it enters by an internal way. As long as there were gatherings of such [interposing] between heaven and the world, or between the Lord and the Church, man could not be enlightened. It was like a sun-beam cut off by an interposing dark cloud, or like the sun eclipsed and its light intercepted by the inter­vening moon. Wherefore, if anything had then been revealed by the Lord, either it would not have been understood, or if understood, it would still not have been received, or if received, it would still have been afterwards stifled. Now, since all these interposing gatherings have been dispersed by the last judgment, it is clear that, (4) the com­munication between heaven and earth, or between the Lord and the Church has been restored.

12 (5) This is why it is that, after the last judgment and not before, revelations for the New Church have been made. For after com­munication has been restored by a last judgment, man can be enlight­ened and reformed, that is, he can understand the Divine truth of the Word; understanding it, he can receive it, and receiving it, he can retain it, for intervening obstacles have been removed. And so, John, after the former heaven and the former earth passed away, said of himself that he saw a new heaven and a new earth and then the holy city Jerusalem descending from God out of heaven, prepared as a bride for her husband, and he heard Him that sat upon the throne saying 'Behold I make all things new' (Rev. xxi 1,2,5). That by 'Jerusalem' is meant the Church may be seen in THE DOCTRINE OF THE LORD, (n. 62-64); and concerning its new teachings (n. 65 there).

13 (6) The state of the world and of the Church before the last judgment was like evening and night, but after it, like morning and day. When the light of truth does not appear, and truth is not received, the state of the Church in the world is like evening and night. That such was its state before the last judgment can be established from the things said above (n. II). But when the light of truth does appear,

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13] THE LAST JUDGMENT

and truth is received, the state of the Church in the world is like morning and day. Hence it is that these two states of the Church are called in the Word ' evening and morning', and also' night and day', as in these passages:

The holy one said unto me, Unto two thousand and three hundred days, evening and moming; then shall the holy place be justified (Dan. viii 14). The vision of the evening and the morning is truth (Dan. viii 26). There shall be one day, known to Jehovah, neither day nor night, for about the time of the evening there shall be light (Zech. xiv 7). A voice crying to me from Seir, Watchman, what of the night? The watch­man said, The morning cometh, and also the night (Isa. xxi II, 12).

Concerning the last time of the Church Jesus said,

Watch,~for ye know not when the Master of the house will come, whether at even, at midnight, at cockcrow or at dawn (Mark xiii 35). Jesus said, I must work-while it is yet day; the night cometh when no man can work (John ix 4),

and elsewhere as in Isa. xvii I4;Jer. vi 4,5; Ps. xxx 6; !xv 9; xc 6.

Because by , evening' and ' night' such things are meant, therefore the Lord in order that he might fulfil the Word, was even buried in the evening, and rose again in the morning.

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The Last Judgment upon the Reformed

14 The previous small work THE LAST JUDGMENT dealt with the judgment upon those who are meant by 'Babylon " then told something about the judgment upon the Mohammedans and the Gentiles, but not about the judgment upon the Reformed. It was merely stated that the Reformed are in the middle, arranged there according to nationalities, and that around them are the Papists, around the latter the Mohammedans and around them the Gentiles and peoples of varying religion. The reason why the Reformed con­stituted the middle (medium) or the core (meditull£um) was because the Word is read by them and the Lord is worshipped, and hence the greatest light is with them. And the spiritual light which proceeds from the Lord as the Sun which, in its essence, is Divine Love, spreads itself in every direction and enlightens even those who are on the circum­ferences, and opens their faculty of understanding truths so far as they are able to receive them from their religion. For spiritual light in its essence is Divine Wisdom, and with man it enters his understanding so far as he· is in the faculty of perceiving it by means of the cognitions that he has received. It does not go forth through space as does the light of the world, but through affections and perceptions of truth; thus it extends in an instant to the furthest boundaries of the heavens. These circumstances give rise to the appearance of spaces in that world. About these more may be seen in THE DOCTRINE OF THE SACRED SCRIPTURE (n. I04-II3).

15 The last judgment upon the Reformed will be described in the following order:

I Those of the Reformed upon whom the last judgment was effected.

2 The signs and visitations before the last judgment.

3 How the universal judgment was effected.

4 The salvation of' the sheep'.

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16 (x) Those of the Reformed upon whom the last judgment was effected. The last judgment was not effected upon all from the Re­formed but upon those who, in the world, professed [belief in] God, read the Word, heard sermons, partook of the Holy Supper, and did not neglect the solemn observances of the Church. Yet, they regarded as allowable, adulteries, thefts of various kinds, lies, revenge, hatred and the like. Although these people professed God, yet they regarded as of no account sins against Him. They read the Word, yet they regarded as of no account the precepts there for life. They heard sermons but paid no need to them. They partook of the Holy Supper, and yet did not desist from former evils of life. They did not neglect the solenm observances of worship, but yet made no amendment of

2 life. Thus, they lived in external things as if from religion, and yet they had no religion in internal things. These are they who are meant by 'the dragon' in Revelation xii. For it is said there about the dragon that it was seen in heaven, that it fought in heaven with Michael, and that it drew down from heaven a third part of the stars. These things have been stated because such people, by their profession of God, their reading the Word, and their outward worship, were in communion with heaven. The same are meant by 'the goats' in Matthew chapter xxv, to whom it was not said that they did evils but that they had omitted to do good deeds. And all such omit to do good deeds which are good, because they do not shun evils as sins. And although they do not do evils, yet they consider them allowable, and so, do them in spirit, and also in the body when opportunity occurs.

17 It was upon all these from among the Reformed that the last judgment was effected, but not upon those who did not believe in God, who despised the Word, and, at heart, rejected the holy things of the Church. For all these were cast into hell when they came from the natural world into the spiritual world.

18 All who lived in externals as Christians, and regarded the Christian life as of no account, were outwardly joined with the heavens, but inwardly with the hells. And because they could not be instantly tom away from their conjunction with heaven, they were kept in the world of spirits which is intermediate between heaven and hell, and were permitted to form societies and to live together as in the world. There, by arts unknown in the world, they displayed splendours and thereby persuaded themselves and others that they were in heaven. Wherefore, from these outward appearances, they called their societies heavens. These heavens and earths on which they dwelt are meant by

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'the fonner heaven and the fonner earth which passed away' (Rev. xxi I).

19 In the meantime, while they remained there, the interiors of their minds were closed and the exteriors opened, by which means their evils which joined them with the hells did not appear. But when the last judgment was at hand, their interiors were disclosed, and then in the sight of all, they appeared such as they really were. Since they now acted in unity with the hells, they could no longer simulate a Christian life, but rushed with delight into evils and crimes of every kind, and were turned into devils. They also appeared as such, some black, some fiery-red, and some livid like corpses. Those who had been in the pride of their own intelligence appeared as black, those in an insane love of ruling over all appeared as fiery-red, and those who were in a neglect and contempt of truth, Hvid like corpses. Thus were the scenes of those theatres changed.

20 The Refonned in the world of spirits, the region which is in the middle between heaven and hell, constitute its inmost, or fonn a core, and there they are arranged according to their nationalities. Within that core are the English in the middle; the Dutch are towards the south and the east; the Gennans towards the north; the Swedes towards the west and north; and the Danes towards the west; but in that core there are no others but those who have lived the life of charity and its faith. There are many societies of those there. Around them are the Reformed who did not practice the life of faith and charity; these are they who made for themselves what seemed like heavens. But the arrangement of all in heaven is different, as also it is in hell. The reason why the Refonned fonn the core there is because with them the Word is read and also the Lord is worshipped so that the greatest light is there, and the light from there, as from a centre, is extended into all the surroundings, giving enlightenment. For the light in which spirits and angels are proceeds from the Lord as from a Sun which, in its essence, is Divine Love, while the light proceeding hence is, in its essence, Divine Wisdom. From that Sun is everything spiritual in that wor Id. Concerning the Lord as the spiritual Sun in the spiritual world, and the light and heat from it, see HEAVEN AND

HELL (n. 116-140).

21 Every arrangement of the societies in that world is one according to differences of love. The reason is that love is the life of man, and the Lord, Who is Divine Love itself, arranges them according

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21] THE LAST JUDGMENT

to their reception of it, the differences ofloves which are innumerable being known to none but the Lord alone. He conjoins societies in such a way that all lead a life just as that of one man, the societies of the heavens as one life of celestial and spiritual love, the societies of the hells as one life of diabolical and infernal love. He conjoins the heavens and the hells by opposities. Because such is the arrangement, therefore, every man after death betakes himself to the society of his own love, nor can he go anywhere else, for his love prevents it. Hence it is that those who are in spiritual love are in heaven, while those who are in a love which is merely natural are in hell. Spiritual love is only acquired through a life of charity and natural love remains natural if the life of charity is disregarded; and natural love, if it is not sub­ordinated to spiritual love, is opposed to it.

22 From these facts it can be established who they were from among the Reformed upon whom the judgment was effected. It was not effected upon those who were at the core, but upon those around it who, as was said, appeared as Christians externally from an internal morality, but who interiorly, by reason of the lack of spiritual life, were not Christians.

23 (2) The signs and visitations before the last judgment. Above those who had made for themselves what seemed to be heavens, there was seen a kind ofcloud which appeared from the presence of the Lord in the angelic heavens above them, especially from His presence in the lowest heaven, lest any from those heavens should, on account of their conjunction, be carried away and perish together with them. The higher heavens, moreover, were brought down closer to them, by which means the interiors of those upon whom judgment was to be effected were disclosed. And when these were disclosed, they no longer appeared as before, as moral Christians, but as demons. They were causing a dis­turbance and were quarrelling amongst themselves about God, the Lord, the Word, faith, and the Church. They rejected all these with contempt and derision, because lusts for evil things were then also set free and they went rushing into crimes of every kind. Thus was changed the state of those inhabitants of heaven. Then at the same time, all their splendours which they had made for themselves by arts unknown in the world, vanished. Their palaces were turned into vile huts, their gardens into swamps, their temples into ruins, and the very hills upon which they were dwelling, into sharp pieces of gravel and other similar things which corresponded to their dissolute minds (animi) and passions. For all the visible things of the spiritual world

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are correspondences of the affections which are with spirits and angels. These were the signs of the judgment about to come.

24 Just as the disclosure of their interiors increased, so the order among the inhabitants was changed and inverted. Those who prevailed especially in reasonings against the holy things of the Church, burst into the centre and took control, while the rest, who were weaker in reasonings retired towards the sides round about, and acknowledged those in the centre as their guardian angels. Thus they bound them­selves together into a form of hell.

25 Encompassing these changes of their state, there took place among them various tremblings of dwellings and lands, followed by earthquakes, proportionate in severity to their perversities. In addition, chasms were here and there produced towards the helts that were under them, and so communication with them was opened. Then there were seen rising up vapours as of smoke mixed with fiery sparks. These were also signs that preceded [the judgment]. And these are meant by the Lord's words contained in the Gospels, about the consummation of the age and about the last judgment then to take place:

Nation shall rise up against nation,-there shall be great earthquakes in divers places-and there shall be signs from heaven terrible and mighty­And there shall be distress of nations-the sea and the ocean roaring (Luke xxi 10, I I, 25; Matt. xxiv 7; Mark xiii 8).

26 Visitations also took place by means of angels; for before any disorderly society perishes, a visitation always precedes. The angels would exhort them to desist [from evil], and if they would not, they would warn them of their destruction. They would even search out whether there were any good ones mingled with them, and these they would separate. But the crowd, urged on by their leaders, heaped insults upon them, rushing to drag them into the public square and afHiet them in abominable ways: it happened there just as in Sodom. Most of these were [of a belief] in faith separated from charity. There were also others who professed charity, and yet had lived! wickedly.

27 (3) How the universal judgment was effected. After the visitations and the warning signs of a judgment to come had failed to divert their minds from vicious deeds, and also from seditious plot­rings against those who acknowledged the Lord as the God of heaven

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and earth, who held the Word as sacred and lived a life of charity, the last judgment came upon them. This is how it took place.

28 The Lord was seen in a white cloud along with angels, and hence was heard a sound as of trumpets. That was a represen­tative sign of the Lord's guardianship of the angels of heaven, and of the gathering of the good from every quarter; for the Lord brings destruction upon no-one, but only guards His own and withdraws them from communication with the evil. When the good have been withdrawn, the evil come into their own lusts, and by reason of them rush into heinous acts of every kind. Then there were seen all those who were about to perish together, like a great dragon with its tail reaching out in a curve, and raised towards heaven, and waving about on high in every direction as if wishing to destroy heaven and drag it down. The attempt, however, was frustrated, for the tail was cast down, and the dragon which even then appeared elevated, sank down. It was granted me to see this representation so that I might know and make known who are meant by the' dragon' in the Apocalypse, to wit, that by the' dragon ' are meant all who read the Word, listen to sermons, observe the holy things of the Church, yet consider of no consequence the lusts of evil by which they are allured, and inwardly meditate thefts and frauds, adulteries and obscenities, hate and revenge, lying and blasphemy, and so, in spirit, live like devils, and in body [seem] like angels. These were they who constituted the actual dragon. Those, however, who constituted the tail were those who) while in the world, were in faith separated from charity, and who were like the former as to their thoughts and intentions.

29 Next I saw the rocks upon which they dwelt, some sinking down into the depths, others carried away to a distance, others cleft in the middle, and those upon them cast down through a cavern; some rocks were inundated as by a flood. And I saw many spirits gathered together in a company, as if into bundles, according to the kinds and species of their evil, and cast down hither and thither into abysses, swamps, quagmires and deserts, just so many hells. The remainder, who were not upon these rocks, were scattered hither and thither, and although in similar evils, they fled in terror to the Papists, the Mohammedans and the Gentiles, and professed their religion. hey cou ~ s wi~!!:!.rban~f Inlna-animus) because they1i~d no religion. But still, lest they should seduce those, they were driven away and thrust down towards their own associates in the hells. This

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is a general description of their destruction; the details which I saw are too numerous for me to be able to describe here.

30 (4) The salvation of' the sheep '. After the last judgment had been effected, there was rejoicing in heaven, and also)ight~o

the world of sl?iri!s, such as there had not been before. The nature of the rejoicing in heaven after the dragon had been cast down is described in Revelation (chapter xii 10-12); and light came into the world of ~pirits because those infernal societies had been like intervei1ID.gcIOti(Is which were darkening the earth. A similar light also arose upon men in the ~orld at that time, from whichcame neweiilig tenment to tern.

31 I then saw angelic spirits rising up from below in great numbers and being carried into heaven. These were' the sheep' who had been kept there and guarded by the Lord from by-gone ages, lest

( they should be affected by the malignant sphereemanating from the ) dragonists, and their charity be stifled. These are they who are meant

in the Word by , those rising from the graves " also by , the souls of), those slain for the testimony of Jesus " who were watching, and by

, those who are of the first resurrection'.

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CONTINUATION CONCERNING�

THE SPIRITUAL WORLD�

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The Spiritual World

32 The spiritual world has been treated of in a single work HEAVEN AND HELL wherein many things of that world have been des­cribed; and because every man after death comes into that world, his state at that time has also been described there. Who does not know that man will live after death, because he has been born a man and has been created in the image of God, and because the Lord teaches this in His Word? But what kind of life will be his, has hitherto been unknown. It has been believed that he would then be a soul, con­cerning which men held no other idea than that of something airy or ethereal within which some faculty of thinking would dwell, but without such sight as belongs to the eye, without such hearing as belongs to the ear, and without such speech as belongs to the mouth. And yet, man after death is just as much a man as before, so much so that he does not know but that he is still in the former world. He sees, hears and speaks as in that world, he walks about, runs and sits as in that world; he eats and drinks as in that world; he sleeps and wakens as in that world; he enjoys conjugial delight as in that world. In a word, he is a man in each and every respect. From this it is clear that death is but a continuation of life, and that it is a mere transition.

33 The reasons for man's not knowing of L~is his state after death are many. Among other reasons why he could not be enlightened was his having too little faith in the immortality of the soul. This can be established in the case of many, even the learned, who believe themselves to be similar to the beasts, and superior to them only in being able to speak. And so, in their heart they deny the life after death, although with their lips they profess it. From this way of thinking they have become so sensual that they cannot believe that man is a man after death, because they do not see him with their own eyes; for they say, ' How can a soul be ofsuch a kind ?' It is otherwise with those who believe that they will live after death. They inwardly think within themselves that they will come into heaven, will enjoy its delights with the angels, will see the celestial paradises, and will

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stand in white garments in the presence of the Lord, and many other things. This is their interior thought. Their exterior thought may deviate from that when they think about the soul from the hypothesis of the learned.

34 That man is just as much a man after death, although he does not appear before our eyes, can be established from the angels seen by Abraham, Gideon, Daniel and other prophets, from the angels seen in the Lord's sepulchre, and later, as so often [described] by John in the Apocalypse; and especially from the Lord Himself when He showed His disciples by means of touch and by eating with them that He was Man, and yet He became invisible before their eyes. That they saw Him was because the eyes of their s irit were then opened, and when these are opened, the things of the spiritual world appear as clearly as the things of the natural world.

35 Because it has pleased the Lord to open for me the eyes of my spirit, and to keep them opened now during nineteen years, it has been granted me to see those things that are in the spiritual world and also to describe them. I can solemnly aver that those are not visions, but that they are things seen in complete wakefulness.

36 The difference between a man in the natural world and a man in the spiritual world is that the latter man is clothed with a spiritual body, but the former with a natural body. And a spiritual man sees a spiritual man just as clearly as a natural man sees a natural man. But a natural man cannot see a spiritual man, nor a spiritual man a natural man on account of the difference between what is natural and what is spiritual. What the nature of this difference is can be described, but not in a few words.

37 From the things seen during so many years, I can record the following [facts]: that in the spiritual world there are lands just as there are in the natural world, and also hills and mountains as well as plains and valleys. There are also streams and rivers, lakes and seas; there are parks and gardens, groves and woods; there are palaces and houses; there are also writings and books; in addition there are profess­ions and trades; and there are precious stones, gold and silver. In a word, there IS each and every thing that is in the natural world, and those in the heavens are infinitely more perfect.

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38 There is, however, this difference in kind, that aU the things that are in the spiritual world are from a spiritual origin and hence spiritual as to their essence. They are from the Sun there which is pure love. And all the things that are in the natural world are from a natural origin, and hence natural as to their essence. For they are from the sun there which is pure fire. It is from that fact that the spiritual man must be fed with food from a spiritual origin, as the natural man with food from a natural origin. More things may be seen in the work HEAVEN AND HELL.

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The English in the Spiritual World

39 There are two states of thought with man, the external and the internal. Man is in the external in the natural world, in the internal in the spiritual world. With the good, these states make one, but not with the evil. In the natural world, it is seldom clear what a man is as to his internal, since from infancy he has wished to be moral, and has learned how to seem so. In the spiritual world, however, his quality is clearly evident. The spiritual light uncovers this. Moreover, the man is then a spirit, and the spirit is the internal man.. Now, because it has been granted me to be in that light, and from it to see the internal quality of men from one kingdom and another, and this by an inter­course with angels and spirits over a period of many years, it behoves me, because it is of interest, to make it known. Here I only say some­thing about the noble English nation.

40 The more excellent of the English nation are in the centre of all the Olristians, (see above n. 20). The reason for their being in the centre is that they have an interior intellectual light; this does not appear to anyone in the natural world, but appears visibly in the spiritual world. They derive this light from the freedom_~[!J.!~ught,

and hence the freedom of speech and writing in-which they live. With others who are not in such freedom, intellectual light is eclipsed because it has no outlet. Yet that light is not active from itself but is made active from others, especially by those of fame and authority among them. As soon as anything is stated by such people, or is read as having been approved by them, that light shines forth, and rarely does it do so before. For this reason, governors are set up over them in the spiritual world, and they are given priests renowned by their learning and outstanding ability whose commands and! admonitions they, from this natural disposition of theirs, willingly obey.

41 They rarely leave their own society, for they love it as in the world they loved their country. There is, moreover, a likeness of rnind~ (animi) ~ong th~E1' and for this reason they establish close

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THE SPIRITUAL WORLD

friendship with friends from their own country, and rarely with others. They render mutual service one to another; and they love sincerity.

42 There are two great cities resembling London into which most of the English come after death. It was granted me to see these and also to walk about in them. The centre of one of these cities is the meeting-place of merchants which, in the English London, is called the Exchange. There the governors dwell. Above that centre is the 2

east; below it is the west; on the right side is the south; on the left side is the north. In the_~n ~er dwell those who, more than others, lived a life of charity. There are magnificent palaces there. In the southern quarter dwell the wise, among whom are many splendid things. In the- northern quarter dwell those who, more than others, love freedo~f speech and~ writing. In tEe ~stem quarter dwell those who profess faith; towards the right there, in this quarter, there is an entrance into this city and an exit from it. Those who live an evil life are trTIust out there. The clergy who are in the west and who, as was said, profess faith, do not dare to enter the city by the broad thoroughfares, but by narrower ways, since no other inhabitants are tolerated in the city itself except those who are in the faith of charity. I have heard complaints about the reachers in the west, that they 3

( proauceseriiiOiiS\vith such art and at the same time with such eloquenceI and envelop them with the unknown [doctrine] of justification by faith 1so that they [the hearers]1 do not know whether good is to be done or

not. They preach about intrinsic good, and separate it from extrinsic \ good which they sometimes call meritorious good, and thus not accept­I able to God. But yet they call it good because it is useful. But when I those who Hv~ in the eastern and southern quarters of the city hear

such mystical sermons, they walk out of the temples. And the preachers are afterwards deprived of their office.

43 The other great city like London does not lie at the Christian core (about which see n. 20), but outside it in the north. Into it after death come those who are interiorly evil. In the middle of it there is open communication with hell by which they are also absorbed in time.

44 I once heard some of the clergy from England speaking among themselves about faith alone, and I saw a certain image made by tliem representing faith iilone.-rn- a dim light, this appeared like a huge giant, and before their eyes as a handsome man. But when light from heaven was admitted, it appeared in its upper part as a monster, and in its lower part as a serpent, not unlike the description of Dagon, the

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idol of the Philistines. When they had seen it, they fled, and it was cast into a marsh by those standing around.

45 From those in the spiritual world who are from England, it was perceived that they have a kind of two-fold theology, one from the doctrine of faith, and another from the doctrine of life. They have their doctrine of faith from those who are initiated into the priesthood, their doctrine of life from those not initiated into the )2riestllood and who are commonly called the laity. The latter doctrine IS prominent

\ in the prayer offered every Sunday in the churches in the presence of i those who observe the sacrament of the [Holy] Supper in which it is

clearly stated that, if they do not shun evils as sins, they cast them­selves into eternal damnation, and that, if they do not shun evils and yet

) attend the Holy Communion, the devil will enter into them as into Judas. When I spoke with priests about this doctrine of life not being in agreement with their doctrine of faith, they made no reply but thought things which they dared not utter. You may see that prayer in THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM (n. 5-7).

46 I have quite often seen a certain Englishman who became famous on account of a book he had published some years ago, in which he had been much occupied to establish a conjunction of faith and charity by the influx and interior working of the Holy Spirit. He contended that this influx affected a man in a manner indescrib­able, without his knowing it, but that it did not touch, much less manifestly move his will, nor did it excite man's thought towards doing anything ~ fro~ himself, except persuasively, the reason being lest anything of man enter at the same time into the Divine Providence. He also contended that thus evils did not appear before God, thus excluding the external practices of charity for the sake of any salvation, but favouring them for the common good. Because his arguments were ingenious, and the snake in the grass was not seen, that book was

2 received as altogether orthodox. This same author, after his departure from the world, retained a similar dogma, nor could he recede from it because he had confirmed himself in it. Angels ~ke~ with him and said that it was not the truth but merely ingenuity combined WIth

\ el(~quence.-The tr~th is, they sai~t~at a man ought to shuiieviland do gooa as from himself, but yet With the acknowledgment that he

~ does so from the Lord, and that before he does so, there is no faith, l still less is there any thought which he calls faith. And because this

was opposed to his dogma, he was allowed, by reason of his own sagacity, to enquire further whether there is such an unknown influx

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and internal operation without an external operation of the man. He was then seen to exert his mind, and in thought to search every avenue, still in the persuasion that man cannot otherwise be restored and saved. But as often as he reached the end of the avenue of thought, his eyes wereopened allohe saw hiinself in error, which he even confessed to those present. I saw him thus wandering for a period of two years and at the end of his travels confessing that there is no such influx unless evil in the external man be removed and that this is done by shunning

) evils as sins, as if from oIl~lf. I also heard him say finally that all \ who confirm themselves in that heresy were insane from the pride of l their own intelligence.

47 I have talked with Melancthon and then questioned him as to what state he was in, but he was unwilling to answer. Wherefore, I was informed by others about his fate, which is that he is sometimes in a stony cell which has been hollowed out, and sometimes in hell, and that on account of the cold in the cell he appears clothed in a bear's skin. And I was told that, because of the uncleanness of his cavern, he will not admit into it new-comers from the world who, on account of the fame of his name, wish to go in. He still talks about faith alone which he, beyond all other men, established in the world.

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The Dutch in the Spiritual World

48 It was stated above (n.20) that Christians, among whom the Word is read and the Lord is worshipped, are in the centre of the nations and peoples of the whole spiritual world fur the reason that the greatest spiritual light (lux) is with them, and that light is spread thence as from a centre into all the circumferences even to the ultimate ones, and it enlightens them, in accordance with the things stated in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE (n. l04-II3). Within this centre the reformed Christians are alloted places according to their reception of spiritual light from the Lord. And because the English have that light stored up within them­selves in their intellectual part, they are; therefore, 10 the very centre of that middle part. And because the Dutch keepthat light more nearly conjoined with natural light (lumen), so that, in their case, there does not appear such a snow-whiteness of light, but in its place ~ opaque something receptive of rl!.tionality froJ!l spiritual_lig~t and also from spirituafheat, they have obtained dwellings in at Christian core in the east and the s'outh-=in the east, from their faculty of receIV­ing spiri!!J~hea!.!¥hicE to them is charity, and in the south, from th~r

2 faculty of receiving spiritual light which to them is faith. It may be seen in the work HEAVEN AND HELL (n. 141-153) that the quarters in the spiritual world are not the same as those in the natural world, and that dwellings according to quarters are in accordance with the recep­tion of faith and love, and that those who excel in love and charity are in the east, and those who excel in intelligence and faith are in the

3 south. Another reason for their being in those quarters of the Christian core is that trade is their final love and money as ameans serving that end, and this love is spintuar.But where money is the end loved, and trade a means serving the end, the love is natural and arises from

. avarice. The Dutch excel others in the spiritual love described above, which, regarded in itself, is the common good, in which and from

) which is the good of one's country.

49 The Dutch cling more closely than others to the principles of their religion, nor are they turned away from them. And if they are

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convinced that this or that is not in accord, still they do not say so, but turn their backs and remain unmoved. In this way, they remove themselves from an interior intuition of what is true, for they imprison their rational on spiritual things under obedience. Because they are of such a nature, therefore, when, after death, they come into the spiritual world, they are prepared quite differently from others for receiving the spiritual of heaven which is Divine truth. They are not taught because they do not receive [instruction] but the nature of heaven is described to them, and then they are allowed to ascend thither and see it. Then, whatever is in agreement with their genius is infused into them, s~ that, on being sent do~n, they return to their own people with a complete lQ.nging-foi1ieaven. If they do not then 2

accepfthis trut tllat GodiS Onein person and in essence, and that that God is the Lord, and that in Him is the Trinity, also this truth that faith and charity as knowledge and in discourse are of no avail apart from a life in accord with them, and that they are given by the Lord when evils are shunned as sins-if they are averse to those truths when taught them and still think of God as being in three persons, and of religion, only that there is such a thing, then they are reduced to miseries, their trade taken from them even until they see them­selves reduced to an extremity. Then they are led to those who have abundance of everything, and among whom trade is flourishing; and there, thought from heaven is instilled into them, as to the reason for thetr ~~~iy, together-with reflection upon the faith those [others] have concerning the Lord, and concerning their life, in that they shun evils as sins. In a little while, they even make enquiry, and perceive agreement with their own thought and reflexion; this happens occas­ionally. At length, they think from themselves that, if they are to escape frorntiieir- mi~ries, believing and doing must agree. Then, as they accept that faith, and live-that me ofclUiritY~ wealthand enjoy­ment of life are granted them. In this way those who, to any extent, have lived the life of charity while in the world, are corrected by themselves and not by others, and are made ready for heaven. After- 3 wards these become more constant than others, so much so that they may be called the constant, and they do not suffer themselves to be led away by any argument, fallacy orobscurity induced through s~pEistries nor by absurd views [g~anear from-mere-appearances of confirmaJion.

50 The Dutch are clearly recognizable by others in the spiritual world because they appear in ga..'"Il1ents similar to those they wore in the natural world, with u~e difference that those who have received

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faith and that spiritual life [in accord with it] appear in brighter gar­ments. They appear in similar garments because they remain constantly in the principles of their religion, and it is in accordance with those that all men are clothed in the spiritual world. Wherefore those who are in Divine truths have white garments of fine linen.

51 The cities in which the Dutch dwell are guarded in a singular manner. All the streets in them are covered, and in the streets there are gates, so that they may not be looked at from the rocks and hills around. This is done because of their instinctive carefulness in concealing their plans, and in notdivul~gtheir interitions; for;in the SPiritual world, such things are brought to light by investigations. If anyone comes into a city with a mind (animus) for finding out their s~te, when he is about to leave, he is fed to the Closeagates of the1. streets backwards and forwards to many of them, and this to the

) height of annoyance; and then he is sent out. This is done to prevent him from returning.

52* Wives who aim at ruling over their husbands dwell on one side of the city, nor do they often meet except by invitation which is given in a polite manner. And, on these occasions, the husbands conduct them to homes where married partners live without the rule of one over the other, and they show them how handsome and elegant their homes are, and what joy of life they have, and that these are the result of mutual and conjugiallove. Those wives who pay attention to these things and are affected by them desist from domineering and live in harmony. Then they are provided with a home nearer the centre and are called angels. The reason is because conjugiallove is heavenly love which is devoid of [love of] rule.

53 In the days of the last judgment, I saw cast out from the cities there, and from the villages and lands round about, many thous­ands from that nation who, in the world, had not done any good from any religion or conscience, but only on account of repute in order to appear sincere for the sake ofgain. For such ~le, when the E!"0s~ct

of reputation and gain is taken away, as happens in the spiritual world, a't'Oiice rush into every crime, by despoiling all whom theY.-JIleet when they are in the fields and outside-tb.eclties-:-!saw tl1em cast into a

* There is no section numbered 52 in the original, the material being incorporated in no. 5r.-Translator

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fiery abyss stretching under the eastern region, and into a gloomy cave stretching i\lDder the southern region. This casting out was seen in the year 1757 on the 9th January. Those among whom there was religion and a conscience from religion were left.

54 I spoke with Calvin, but only once. He was in a society of heaven which appears in front above the head. And he said that he did not agree with Luther and Melancthon about faith alone, since works are so often mentioned in the Word, and it is commanded to do them, and that, therefore, faith and works ought to be conjoined. I heard from one ruler of that society that Calvin was accepted in his society because he is upright and makes no disturbances.

55 What Lu!:her's lot is will be told elsewhere, because I have heard and seen him many times. I mention only that he has often wished to recede from his faith alone, but to no purpose, and that he is, therefore, still in the world of spirits, which is intermediate between heaven and hell, and that sometimes he there suffers hardships.

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The Papists in the Spiritual World

56 The subject of the Papists and of L1.e last judgment upon them was treated of in the small work THE LAST JUDGMENT (n. 53-64). The Papists appear in the spiritual world rOWld about the Reformed, and are separated by an intervening space which they are not allowed to cross. But yet those of the order of the Jesuits arrange, by means of secret arts, to have communications with them, and they also com­mission emissaries, by unknown ways, to seduce them. But they are hunted out, and after they have been punished, are either sent back to their associates, or else cast into hell.

57 After the last judgment their state was so changed that they were not allowed to gather in companies as they used to do. But ways have been arranged for every love, whether good or evil, which those who come from the world immediately enter and go to a society corres­ponding to their love. Thus the evil are borne to a society which is in conjunction with the hells, and the good into a society in conjunction with the heavens. There is thus provision agaL'lst their setting up for themselves artificial heavens as they used to do. Such societies in the world ofspirits which is midway between heaven and hell, are innumer­able, for they are just as many in number as there are genera and species of good and evil affections. And in the meantime, before spirits are either raised up into heaven or cast down into hell, they are in spiritual conjunction with men of the world for the reason that the latter also are in a middle state between heaven and hell.

58 All those Papists who were not entirely idolaters, who from their own religiosity performed good deeds out of an honest heart, and who also looked to the Lord, are led to societies set up in the boundaries adjoining the Reformed, and are there instructed. The Word is read in their presence, and the Lord is preached; and those who accept the truths and apply them to life are raised into heaven and become angels. There are many such societies of them in every quarter, and on all sides they are guarded from the crafty and cunning

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machinations of the monks, and from the leaven of Babylon. Besides, all their little children are in heaven and they, brought up by angels under the oversight of the Lord, do not know the false things of their parents' religion.

59 All those who come into the spiritual world from the earth are at first kept in the confession of faith and the religion of their own country. It is so, too, with the Papists. Wherefore, they always have some Papal representative set up over them, whom they also adore with the same ceremony as in the world. Rarely does anyone who was a Pope in the world act there as pontiff. But still, he who was Pope in Rome twenty years ago did act for them, for the reason that he, in his heart, held that the Word is holier than is believed, and that the Lord ought to be worshipped. Yet, after he had functioned in the Pontifical office for some years, he withdrew from it and betook himself to the Reformed Christians, among whom he still is, and enjoys a blessed life. It was granted me to talk with him, and he said that he worships the Lord alone because He is God Who has power over heaven and earth, and that the invocations of saints, as also their masses, were inanities. He said that he had intended to restore that Church but had not been able to, for reasons which he also told. When that great northern city in which the Papists were, was destroyed at the day of the last judgment, I saw him carried out on a litter, and set down in a safe place. A completely different fate overtook his successor.

60 It is permitted to add to these [details] a memorable happ­ening. It was granted me to speak with Louis XIV, grandfather of the present king of the French, who, while fie was in the world, wor­shipped the Lord, read the Word, an ac ow edged the Pope merely astheneacrorthe Church. Wherefore, in the spiritual world he is in high honour, and rules over the best society of the French nation. Once I saw him descending, as it were, by ladders, and after he came down I heard him say that itseemeu-ai ifhewere in Versailles, and there was silence for about a space of two hours. At the end of that time, he said he had spoken with the king of France, his grandson, about the Bull Unigenitus, [advising] him to desist from his former plan, and not to accept it because it was detrimental to the French people. He said he had insinuated this deeply into his thoughts. This took place in the year 1759, on the 13th December, in the evening about eight o'clock.

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The Papal Saints in the Spiritual World

61 It is well known that man has, from his parents, an instinc­tive or hereditllrY evil but it is known to few of what it consists. -It consists of tile1oveof ruling, which is such that, to the extent that its reins are released, to that extent it bursts forth until it burns with a lust of ruling over everyone, and in the end, wishes to be invoked and worshipped as God. This love is the ' serpent' which deceived Eve and Adam; for it said to the woman,

God knows that in the day that ye eat of the fruit of the tree, your eyes shall be opened, and then ye shall be as God (Gen. iii 4, 5).

Therefore, in so far as man rushes into this love when reins have been loosened, so far he turns himself away from God and turns towards himself, and becomes an atheist. Then Divine truths which belong to the Word can serve as means, but because the end in view is dominion, the means are no longer of the heart, except in propor­tion as they serve that end. This is why those who are in the middle and lowest degree of the love of ruling areall in hell, for that love-is the devil there, where some are o(such a nature that they cannot even bear to hear anyone speaking about God. - - ­

62 This is the love of those of the Papal nation who, from the delighted frenzy of that love, have exercised dominion, despised the Word, preferring the dictates of the Pope to it. These people are completely devastated as to externals until they no longer know any­thing of the Church, and then they are cast down into hell, and become devils. There is a certain ~arate hell for those who wish to be invoked as gods, where they are in sochaphantasy that they see, not what is, b~hat~~t. Their delirium is like that of persons in a miillgiiant fever who see, floating in the air, in the room and over the bed-covering, things which are not. This worst of all evils is meant by , the serpent's

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THE SPIRITUAL WORLD [62

head' which is bruised by the seed of the woman, and which wounded his heel (Gen. iii IS); the' heel' of the Lord, Who is the' seed of the woman', is the Divine going forth into ultimates, which is the Word in the sense of the letter. - - - ------­

63 Since, by heredity, man is of such a nature that he wishes to rule, and as the reins are successively loosened, to rule over more and more and at length over all, while the inmost of that love is to wish to be invoked and worshipped as God, therefore, all those who have been canonized by papal bulls are removed from the sight of others and are hidden away, and all intercourse with those who wor­shipped them is taken away from them. The reason is lest th~st

malicious root of evils be stirred up in them, bringing them into crazy phantasies, such as those of the hellsdescribed above. In suc mad­nesSeSare those who, while they lived in the world, zealously strove to become saints after death so that they might be invoked.

64 Many from the Papal nation, especially the monks, when they come into the spiritual world, seek out the saints, each one the saint of his own order. But when they do not find them, they are amazed. Mterwards, however, they are instructed by others that the saints are intermingled, either with those in the heavens or with those in the hells, each according to his life in the world and that, in either case, they know nothing about worship and invocation addressed to them, and further, that those who do know and who wish to be invoked are in that separate and crazy hell. The worship of saints is such an aboiillnatlon in heaven iliat, uonly they hear it mentioned, the angels shudder, since, to the extent that worship is paid to any man, to that extent it is withheld from the Lord. For, in such case, it cannot be that He alone is worshipped. And if the Lord alone is not worshipped, then there comes about a discrimination which des­troys communion and the happiness of life inflowing from that communion.

65 So that I might know the nature of the papal saints, for the purpose of making it known, there were brought up from the lower earth about a hundred of them who knew of their canonization. They came up from ehina~ only a-few before my face, andrspoke with one of these who, they declared, had been Xavier. He, while he was speaking with me, was quite mad, yet he was able to tell that in his own place where he remains confined, he- is-not mad, but becomes so

~

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whenever he thinks that he is a saint. I heard a similar murmur from those who-werebehiJid.--- - ­

66 It is different with the saints so-called in heaven. They are quite unaware of what is done on earth. I did not speak with them lest any idea of this matter should enter their minds. Only once did Mary, the mother of the Lord, pass by and was seen overhead, clothed in white. Then, pausing for a little while, she said that she had been the mother of the Lord and that He was indeed born of her, but being made God, He put off everything human from her, so that now she worships Him as her God, and is unwilling that anyone should acknow­ledge Him as her son, because in Him is everything Divine.

67 To these [details], I would add this memorable happening. There appears at times to the Parisians who are in one society in the spiritual world, a certain woman at a medium altitude, in shining garb, with a saint-like face, who says she is Genevieve. But when certain ones begin to worship her, immediately hertaCe is changed and also her dress, and"she hecomes like an ordinary woman:-She rebukes them for wishing to worship a woman who, in the esteem of her companions, is. I1.Q~ore th.~servmg-~d, and shewonders -thatIileri-Tthe world are caught up in such trifles. The angels said that she appears in order to separate those who worship man from those who worship the Lord there.

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The Mohammedans zn the Spiritual World, and Mohammed

68 The Mohammedans in the spiritual world appear behind the Papists in the west, forming, as it were, a circle. They appear there chiefly because they acknowledge the Lord as the greatest Prophet, and Son of God and the Wisest of all, Who was sent into the world to teach men. Everyone in that world dwells at a distance from the Christian core where the Reformed are, in accordance with his con­fession of the Lord and of one God. For that is what conjoins their minds (animz) with heaven, and determines their distance from the east, over which is the Lord. Those who are not in that belieffrom the heart by reason of an evil life, are in the hells beneath them.

69 Since religion constitutes the inmost of man, and from the inmost are I-Js remains, and since in their minds (animi) Mohammed and religion are contemplated as one, so there is always some Moham­med set up within their sight; and as they turn their faces towards the east over which is the Lord, this Mohammed is placed below in the Christian core. He is not the Mohammed who wrote the Koran, but another who fulfils that function, nor is he always the same but is changed. Once he was one from Saxony who, having been captured by the Algerians, became a Mohammedan. Because he had been a Christian, he was moved to speak in their presence about the Lord, saying that He was not the son of Joseph, as they believed in the world, but the Son of God Himself. By this, he instilled in them the idea of the unity of the Lord's Person and Essence with the Father. To that Mohammed there afterwards succeeded others who were moved to saying similar things. Hence, many of them assent to a truly Christian belief about the Lord; and those who assent are carried to a society nearer the east where communication is granted with heaven into which they are afterwards raised up. In the place where Moham­med has his throne, there appears a flame like a little torch, so that he may be recognised, but that flame is invisible except to Mohammedans.

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70 Mohammed himself who wrote the Koran does not come into sight at this day. I was told that, in early times, he was their head, but because he wished to rule as God over all the things of their religion, he was cast out from his throne which he had under the Papists, and sent down to the right side adjoining the south. At one time, some societies of Mohammedans were excited by malicious spirits to acknow­ledge Mohammed for God. To quell this rising, Mohammed was brought up from the lower regions, and shown to them, on which occasion I also saw him. He appeared like the corporeal spirits in whom there is no interior perception, in face almost black, and the only words I heard him say were these, I am your Mohammed'. AndC

soon, as if sinking down, he returned into his own place.

7I As for their religion, this has been permitted because it is in agreement with the genius of orientals, for which reason it has been accepted in so many kingdoms, and also because the precepts of the Decalogue are made a matter of religion. There was, too, some­thing of the Word in it. Especially has it been permitted because the Lord is acknowledged as the Son of God, and as the Wisest of all. By means of it also, the idolatrous things of many nations have been dissipated. No interior religion was opened up to them through Mohammed on account of their polygamy which breathes forth impurity against heaven. For the marriage of a husband with one wife corresponds to the marriage of the Lord and the Church.

72 There are many among them receptive of the truth, and they see the justice in rational things, as I have been able to notice from talks with them in the spiritual world. I have spoken with them about One God, about resurrection and about marriage. Concerning One God, they said that they cannot understand Christians talking about the Trinity, and saying that there are three Persons, and each one God, and still declare that God is One. But I answered them that the angels in the heaven which is composed of Christians do not speak in this way, but say that God is One Person and Essence in Whom there is a Trine, and that men on earth call this Trine three Persons. And I told them that this Trine is in the Lord. So that they might be confirmed, I read through in their presence [passages] from Matthew and Luke, where it is told about the conception of the Lord from God the Father, also where He Himself teaches that the Father and He are One. Having heard these readings, they perceived the fact, saying

2 that this being so, the Divine Essence is His. Concerning resurrection, they said that they do not understand Christians speaking about the

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state of man after death, in that they make the sou11ike a wind or air, and hence there is no delight before reunion with the body at the day of the last judgment. I answered, however, that only some speak in this way, but that those who are not of that school, believe that after death they will come into heaven, will speak with angels, and will enjoy heavenly delight, a delight which they do not differentiate from the similar delight they had in the world, although they do not describe it. I told them that at this day there are being revealed to them many things about man's state after death which they did not know before. Concerning marriage, I told them many things, and among others, that conjugial love is a heavenly love, only possible between two, and that union with many wives does not admit of the heavenly nature of that love. They heard reasons and perceived the justice in them, even this also that polygamy was permitted them because they are orientals, who but for this permission, would have been inflamed into foul adulteries, beyond Europeans, and would have perished.

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The Africans and the Gentiles zn the Spiritual World

73 Gentiles who do not know anything about the Lord appear around those who do know, even in such a way that none other than those who are complete idolaters and worship the sun and moon form the outermost circumference. But those who acknowledge one God, and make the precepts such are in the Decalogue a matter of their religion and life, are seen in a higher region, and thus they com­municate more directly with the Christians at the core. For the com­munication is thus not intercepted by Mohammedans and Papists. The Gentiles are also distinguished in accordance with their genius and faculty of receiving light through the heavens from the Lord. For there are among them those more interior and those more exterior, which [difference] they derive, not from their native soil, but from their religion. Mricans are more interior than others.

74 All those who acknowledge and worship one God, the Creator of the universe, have concerning God the idea of a Man. They say that no-one can have any other idea of God. When they hear that many people foster the idea of God as a little cloud, they ask where those people are, and when told that there are such among Christians, they say it cannot be. But it is answered that there is such an idea from the fact that, in the Word, God is called a Spirit; and they think of a spirit in no other way than as of particles of a cloud, not knowing that every spirit and every angel is a man. But still examination has been made as to whether their spiritual idea is like their natural one, and it has been found that it is not the same with those who inwardly acknowledge the Lord as the God of heaven and earth. I heard a certain clergyman frOln the Christians saying that no-one can have an idea of a Divine Human, and I saw him led about to various Gentiles successively more and more interior, and from them to their heavens, and at length to the Christian heaven, and everywhere communica­tion of their interior perception concerning God was given him. He

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then noticed that they had no other idea of God than the idea of a Man, which is the same as the idea of a Divine Human.

75 There are many societies ofGentiles, especially from among the Mricans, who, when instructed by angels about the Lord, say that it cannot be otherwise than that God, the Creator of the universe, would appear in the world, because He created them and loves them, and that this manifestation could not have been made except before their eyes in a Human form. When told that He did not appear as angels are wont to do, but that He was born a Man and was seen as such, they hesitate somewhat, and ask whether He was born from an

( earthly father. And when they hear that He ~~~ c,Pnceived by the ) God_of t.h.e universe anoomof a virgin, ey say that thus-Hehas- the I v~ Divine Essence,-aD. because this is Infinite and is Life Itself,

He was not a man as other men are. Afterwards they are told by angels that, in aspect, He was a man as any other man, but that when He was in the world, His Divine Essence which in Itself is Infinite

( and Life Itself, put off the finite nature and its life from the mother, ) and thus, made Divine His Human which was conceived and born into ) the w~rld. ----r ese teachings]the Mricans understood and accepted

because, spiritually, they think more interiorly than others.

76 Since the Mricans are of such a character also in the world, therqQ!"e, with them today there is a r~ti_on, which once begun, extends around from the centre, but not as far as the coasts. They acknowledge our Lord as Lord of heaven and earth, and they laugh at monks when they approach them, and at Christians speaking about a threefold Divinity, or about salvation by merely thinking about it.

( They say there is no man who has any worship who does not live in ) accordance with his religion, but if he does not, then he cannot but \1 become foolish and evil, because then he does not receive anything

from heaven. Stupidity they also call cunning evil because there is not life but death in it. I have heard the rejoicing of angels over this rev~I~!J5'n, by means of which there is opened for themcommunkaticin with the humanreason,-fiit erto c1os-ed through-blindness a out maitcrs"offaith. If was told me from heaven that, to the inhabitants of that country, there is dictated orally through angelic spirits those things now published in THE- DOCTRINE OF THE "NEw JERUSALEM CONCERNING THE LORD, CONCERNING THE WORD, and in THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM.

77 When I spoke with Africans in the spiritual world they appeared in striated garments of linen. They said that such garments

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correspond to them, but that their wives had striated garments of silk. They told about their little children, how they often ask their nurses for food, saying that they are hungry, and when food is placed before them, they examine and taste it to see whether it will agree with them and they eat a little. From~h I~etails] it is clear th~ ~pi!:.itual hung~r

which is the longing to know genuine truths operates in this, for there is a correspondence. When they wish to know in what state they are as to their affection and perception of truth, they draw their swords, and if they gleam, they know that they are in genuine truths, and this in accordance with the-1JrlgIitneSS:-Trus is alsofroiliCOITespondence. Concerning marriage, they said that they were indeed allowed by law to marry several wives, but that they marry only one because love truly conjugial is not divisible. If it is divided, its essence perishes, and this essence is heavenly. It then becomes external and hence un­chaste, and in a short time as its potency diminishes, becomes vile, and at last when its potency is lost, it turns to loathing. But truly conjugial love which is internal and derives nothing of uncleanness, remains to eternity, and increases in potency, and to the same degree, in delight.

78 Concerning newcomers from Europe, they said these are not admitted; and when any of them do make their way in, especially if they are monks, they (Africans) en uire of them what they know. And when they relate any things about their religiosity, the Africans call these things inanities which offend their ears, and then send them off to work that they may do something useful. If they refuse to dOw, they sell them as slaves whom their law allows to chastise at will, and if they cannot be driven to be of any use, they are sold finally for a small sum to the poor.

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The Jews zn the Spiritual World

79 Before the last judgment, the Jews appeared in a valley there towards the left side of the Christian core; but after it, they were transferred to the north, and intercourse with the Christians was for­bidden, except with the vagrants outside the cities. There are in that quarter two large cities into which the Jews are led after death. Before the judgment they called them Jerusalems, but after it by another name, because after the judgment by 'Jerusalem' was meant the Church in which the Lord alone is adored. In these cities of theirs, there are set over them converted Jews who warn them not to speak contemptuously about Christ, and they punish those who still do so. The streets of those cities are ankle-deep in filth, and the houses unclean to the extent that they stink, so that it is impossible to approach [them].

80 Sometimes there appears to them an angel above, in the middle altitude, with a staff in his hand. It is given them to believe that it is Moses, and he exhorts them to desist from their insane expectation of the Messiah even there, because the Messiah is Christ Who rules them and all men. He says that he himself knows this, and also that he knew something about Christ when he was in the world. When they have heard these sayings they withdraw. And most of them forget, while a few retain them [in mind]. Those who do remember are sent to synagogues where there are converted Jews, and they are taught. To those who receive the instruction new garments are given instead of the tattered ones in which they were before, and there is given a copy of the Word neatly written, then a not unpleasing dwelling in the city. But those who do not receive the instruction, are cast down into the hells that lie under that great tract of theirs, and many are cast into forests and deserts where they perpetrate robberies against one another.

81 In that world just as in the former life they carry on trade in various articles, especially in precious stones which they procure by unknown ways from heaven, where precious stones are in abundance.

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They have this trade in precious stones because they read the Word in its original language, and hold sacred the sense of its letter, and precious stones correspond to the sense of the letter of the Word. As to this correspondence, see THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE (n. 42-45). They sell those stones to the Gentiles who are around them in the northern quarter. They are even able by their art to make imitations, and induce the phantasy that they are genuine. But they who do so are severely punished by their own rulers.

82 The Jews are unaware beyond others that they are in the spiritual world, but believe that they are still in the natural world. The reason is that they are wholly external men, and do not think any­thing about their religion from what is interior. 'Wherefore also, they talk about the Messiah the same as before; as that He was about to come with David, march at their head, glittering with diadems, and lead them back into the land of Canaan, and on the way, would, by raising his staff, dry up the rivers over which they cross. And they say that the Christians, whom among themselves they call Gentiles, would then seize the hems of their garments, humbly begging to be allowed to accompany them, and that they would admit the rich on account of their wealth and that these would serve them. They are (~g to know ~at, in the Word, by 'the land of Canaan'Ts \ meant the Church, b 'Jerusalem' the Church as to doctrine, and , hence by , Jews' all those w 0 be of e Lorcr;-Ci1Urcli. That I these are they who are-meanCby 'Jews' in th.TWora maYbe seen in

THE -OOCrRINEOF THE SACRED SCRIPTURE (n. SI). When they are asked whether they believe that they will come even into the land of Canaan, they say that they will afterwards come into it. When it is stated that that land cannot be large enough for all, they reply that it will then be extended. When it is said that they do not know where Bethl'ehem is, nor who is of the stem of David, they reply that the

. Messiah Who is about to come knows that. When they are asked how ( the Mess~ah, the _$_Qn ~f Jehovah, can dwe~_so wicked a eople,

they reply that they are not wicked; when it is said that even so Moses described them in his Song (Deut. xxxii), and says they are the worst

, p~l?!e, they reply that Moses was angry at thetime at he was to-are. But when they are told that Moses wrote this at the command of

\ Jehovah, then they are silent and go away to take counsel. When it is said that their origin is from a Canaanite, and from the whoredom of Judah with his daughter-in-law (Gen. xxxviii) they become angry,

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THE SPIRITUAL WORLD [82

saying that it is enough that they are derived from Abraham. When they are told that, within the Word, there is a spiritual sense which treats of Christ alone, they reply that it is not so, but that interiorly there is nothing in the Word but gold; besides many similar [arguments].

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(XXlf!)

The Quakers in the Spiritual World

83 Separated from all others, there are enthusiastic spirits who are so utterly foolish as to believe that they are the Holy Spirit. When Quakerism arose, these spIrits were as if drawn out from the woods round about where they wandered and obsessed many, filfulg them with a persuasion that they were moved by the Holy Spirit. And because in a sense they perceived an influx, this religiosity gained such complete possession of them that they believed themselves to be enlightened and sanctified beyond all others. Wherefore, indeed, they could not be withheld from their religiosity. Those who have con­firmed themselves in it, come after death into a similar enthusiasm, and are ;eparated from others and sent away into the woods-to those like them, where from a distance they appear like wild sw~e. But those who have -not confirmed themselves in this, having been separated from the others, are sent away into a place like a desert which is in the lowest parts of the southern quarter, where they have caverns for their places ofwotship.

84 When the first enthusiastic spirits were removed from those, the quaking which affected their bodies from th~ers, ceased, and they now feel a motion towards the left side. It was shown that since Ql!aker~ID firs_~aros~, they havej)ucc_essiv~y_g<?.nefrom bad to worse, and finally, by command of their holy spirit, into abominations which they divulge to no-one. I have talked with the founder of their religios­ity, and with Penn who told me that they had no part in such things. But those whodo not take part in them are sent after death into a place shrouded in gloom, and sit in corners looking like dregs.

85 Since they have rejected the two sacraments, Baptism and the Holy Supper, but still read the Word and preach the Lord, and speak while possessed by enthusiastic s:Qirits and thus mingle the holy things of the Word with truths profaned, so no society is formed from them in the spiritual world. But after they have been separated, they wander hither and thither, are dispersed, and are gathered into the desert described above.

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-- - -- -- -

The Moravians in the Spiritual World

86 I have talked much with Moravians who are also called Herrnhuters. They appeared first in a valley not far from the Jews; and after they were examined and [their interiors] exposed, they were carried away into uninhabited places. While they were being examined, th<D' sought to entice with cunning the minds (an£mi) of others, saying

~

thatJ:hey were the remains of the Aposto iCThUICli, and that, therefore, they greet one another as brethren, andtliosewho receive their more interior arcana, as mothers. They say also that they teach faith more than others, and that they love the Lord, because He endured the cross, by calling Him the Lamb and the Throne of grace. They have other things besides by means of which t:!!ey_induce the belief that the Christian Church itself is with them. Those who join them, enticed bytheir blandishments, are examined by them as to whether they are the kind of people to whom they dare reveal their arcana, and according as they are or are not, they conceal or reveal. Then they warn and also threaten them about divulging their arcanum concerning the Lord.

87 Since they acted in the same way in the spiritual world, and yet it was perceived tharthey did not inwardly think astneYprofessed, they were admitted into the lowest heaven that this might be disclosed. But ~y collid not 9ear the sphere of charity and thence offaith of the angels there, and they fled. Afterwards, because they had believed in the world that they alone had life, and would come into the third heaven, they were also raised up into that heaven. But when they perceived the sphere of love to the Lord there, they were seized with anguish ofheart, and began to be tortured inwardly, and to writhe in convulsions as if in the agony of death; wherefore, they cast themselves headlong down from there. By these happenings, it was shown first that inwardly they cherished nothing ofcharity towards the neighbour, nor ofIOVe to the Lord. Next, they were sent to others whose function it is to examine the interiors of thoughts; and it was said by them that the Moravians despised the Lord, that they reject the life of charity as if hating it, and that they consider as useless the Word of the Old Testament,

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THE LAST JUDGMENT

while they treat with contempt the Word of the Evangelists; only, according to their liking they pick out from Paul passages where anything is said about faith alone. And it was said that these things are their arcana which they hide from the world.

88 When it was shown that they acknowledge the Lord just as the Arians do, that they treat with contempt the Word of the Prophets and the Evangelists, and that they hate the life of charity, when yet, the whole heaven depends upon these three [essentials] as pillars, then those who where in the kno~ge ~ at the same time ~e ~f

their arcana, were judged as anti-christs, who reject the three essentials of the Christian Church, namely, the Lord's Divinity, the Word and charity. They were cast out from the Christian world into a desert which is on the edge of the southern quarter near the Quakers.

89 When Zinzendorf recently came into the spiritual world after his death, and was allowed to speak as he had done formerly in the world, I heard him attesting that he knew the arcana of heaven and that no-one who is not of his doctrine enters heaven. He said further that they who did good works for the sake of salvation were utterly damned, and that he admits atheists rather than those into his con­gregation. He said that the Lord was adopted by God the Father for His Son, because He endured the cross, and that He had even been a simple man. When he was told that the Lord was conceived by God the Father, he replied that he would think as he wished on that matter. l!e..Qi9 not <L~~ sp~~~J~ws. Besides these, I have encountered more stumbling blocks from his followers when I have been reading the Evangelists.

90 They say that they had a feeling, and hence an interior confirmation of their dogmas. But it was shown that their feeling was from visionary spirits who confirm in a man all the things ofhis religios­ity, and that they enter more closely with those who, like them, love their own religiosity and think much about it. These spirits also talked with them and mutually acknowledged one another.

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Notes (FROM J. J. GARTH WILKINSON'S EDITION)

CLEMENT XII THE Pope who is spoken of, CON. 59, is evidently Clement XII.

Swedenborg, in his DIARIUM, says of the same Pope, without, however, naming him, that he lived in 1738, and that at that time he was blind, and in extreme old age. DIAR. Append. page 32. He is also spoken of, Ibid., page 20. See besides, DIAR. MAJus, 5272, 5845, T. C. R. 820.

Clement XII (Laurent Coisini) was elected Pope in 1730, at the age of 78; his age and infirmities were the real cause of his election. A French traveller, the President Debrosses, saw him on his bed, ill, his eyes thickly bandaged, his hand was guided to the place where he had to sign the briefs and other laws. He died in 1740, aged 88. We read, in Bouillet's HISTORICAL DICTIONARY, ' Clement XII diminished the taxes, punished those who had been guilty of duplicity in their employ­ments under the preceding Pontificate, and governed the Church with wisdom.'

BENEDICT XIV IT is said, at the close of CON. No. 59, ' A completely different fate

overtook his successor.' This successor to the Pope who was taken to a place of safety on the day of the last judgment, was Benedict X,lV, for in the DIAR. Append. page 32, we read, 'Quite a different fate happened to Benedict XIV, his successor'; which further proves that tIle Pope who was t~en to a place of safety was Clement XI,!. In another part -of the DIARIUM- MAJus we find a particular paragraph under this title-Concerning the last Pope, Benedict XIV, containing very minute details of the different states ough which this Pope passed after his entrance into the other life-as follows:

'5843. It was permitted me to converse with the Pope three weeks ~Lbl~death, during four d.ay~upon-many suojectsin the spIritual world, principally upon tlll8,""that the Lord is the God of heaven, and that He has not given any power to man, because all power pertains to the Divine Being alone; he was instructed, also, concerning the remis­sion of sins, concerning heaven and hell, and man; namely, that he is judged according to his life in the world; and also, concerning many other like things; and then he appeared to comprehend them all, and to believe them also, as appeared rem liis language; ~ as to excite the

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NOTES

hope in some in regard to him, that, w.l!ilit in the world he had wor­shipped the Lord, and had be~n it.l..!lJ.~ affection of truth, and thus might be useful among the people of that religion. But he was of a nature to sp according to the aff~ction of another, andwitli a egree of civility and skill; as they believed that e a recelVe instruction, he was lefttOhIS love, and thus to his rinciples, and when he had been.,.!hus left he j~ne<;l hjmself ith the: mo~t {UnDiDg~of hisreli~on, approving of, and urging on, the ruin ofthose who were ofthe Reformed

( religion, but in a clandestine way; and as he was joined to the most 1 malicious, and by divers means endeavoured earnestly to corrupt those

who ascribed all power to the Lord, he was told to cease, as he was now in the world [of spirits], where there is no regardto persons, and where he who does evil is punished: nevertheless he persisted, believing that

) no one could do anything to him; but, because he persisted, he was punished like others, and even severely so, in a cavern where there wasa harsh corrector; and as he continued the same, he was cast towards the west.

'5844. He was examined as to his life in the world, and was forced to cOnfesS,-lst. That he had made no account of the Word, and that, when reading it, he had turned many things into ridicule, as not being entirely Divine; he repeated even many passages, of which he spoke with derision, saying, that they had been written according to the style of that time; that, in short, there was nothing divine in them. 2nd. That in the Consistory, he, himself, uttered more divine things than are found in the Word; and that, consequently, he regarded what he spoke in the Consistory as superior to the Word. 3rd. That on that account he had confirmed the Bull Unigenitus, and used persuasion to promote its reception; w ~ch he did in many ways, some of which he brought forward, and advanced beyond what he had formerly done. 4th. That for that reason he had loved and honoured the Jesuits more than all others; concerning which he gave some details as to the manner; they told him that many among th..em were deyils, which was shown to him by asse~l>!iiig several o(them before him, that he might _see them as they really were; but yet he loved them as before. 5th. He S8id, also, iD. regara to the saints, that he thought that they had more power than the Lord, because God the Father inspires them as to what they should do, whilst the Lord has resigned all power into the hands of the Pontiffs, but that still He ought to be adored, though without power. Thus it Was manifested what he was, that consequently heaven was closed to him, and that he had united himself to hell, for whoever destroys the Word, places pontifical edicts above the Word, and refuses all power to the Lord, to him heaven is wholly closed, and hell is opened.

13°

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NOTES

'5846. He associated himself with the most wicked of his religion, ( who were magicians, and even sent the most wicked magicians amongst I them three times; one, to ruin a spirit who acknowledged the Lord,

and two, to seduce the reformed; he wished also himself to learn \ magical arts, and also sent other very wicked magicians to do evil. ) WhentheSe machinations had been discovered, then he was brought I back into his interiors, thus into phantasies, for the interiors of those

who are such are phantasies. For they think nothing concerning God, but only of themselves, of being worshipped, and of deceit; it was then seen still more clearly what he had been, namely, that at first he had esteemed the Word, but afterwards had entirely condemned it, and had made his own edicts divine; that he had believed himself wiser than all others, because he was more cunning; that he could enter in~o

~no.uffectio~<?~rs,-~m~:L~m;that he had worshipped saints rather than the Lord, and had made divinities of them; that he had loved those who were maliciously cunning, and consequeritly the Jesuits. -­

'5847. He was afterwards led towards the western sea, on the side which looks towards the south, even to its border, where he stopped,

( and said that he wished to remain there, bec~\!.s~.!here the ~...QJ21e ~~re ) very cunning; nevertheless, he was conducted thence westwards,

towarosthose who were in the furthest mountains; ~ were Nea­p\?litans, ~~ the most wick~y; whilst he was there, he said also that he wished to remain there, because they were the most cunning 1

Iofall, saying, that he was still more cunning. There he met with a saint, a~eat magician, who was then broug t from hell that he might con­verse-wrth him; this sahit' who was a great magician saia- at e had been Pope; he conversed with him, and wished to contend with him,

\ to ascertain who was the more cunning, and it was discovered that he , was equall cunning. Mterwards he was led a little further towards

the north, and dUring a long time he was brought back by various windings . . . where the most wicked hells of the Babylonish nation were, and that because he loved these hells. In order, also, that he might attract them to himself, and be imbued with them, thus in order to fit himself for the hells that suited his interiors, he was thus brought back to the last extremity of the western sea, and then spontaneously plunged into the midst of the most wicked of those who are in the western sea.'-See also DIAR. MAJ., 5833, 5841; and DIAIi. APPEND., pp. 32 and 33.

Benediet XIV (Lambertini), was born in 1675, succeeded Clement XII in 1740, and died in 1758. He was chiefly known by his reputation for liberality and by his intimacy with Voltaire who dedicated to him his tragedy of MOHAMMED.

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NOTES

LOUIS XIV WHAT is said concerning Louis XIV, CON. 60, is a repetition of

No. 5980, of the DIARIUM MAJus. We also find the same article in the DIAR. ApPEND., p. 33. There is, indeed, a slight difference between the three articles, but it is of little importance.

It was, it is true, from the solicitations of Louis XIV, at the instiga­tion of his confessor, the Jesuit Letellier, that the Bull UNIGENITUS was issued in 1713 by Clement XI; but Louis XIV had himself gone back to his former opinion in regard to this Bull. Amongst the 101 proposi­tions of P. Quesnel, condemned in the Bull, is found this--' It is well to read pious books on the Sunday, especially the Holy Scriptures.' We know that Louis XIV, at the close of his life, sought to check the zeal of his agents, in the religious persecutions that resulted from his edicts, which a false shame alone prevented him from retracting.

XAVIER (CoN. 65) THERE is mention of Francis Xavier, in the DIARIUM MINUS, 4570,

4603, and in the DIAR. APPEND., p. 22; he is called the second father of the Jesuits; it is said concerning him that he was a still more subtle magician than Anthony of Padua, operating in a profane manner, by means of conjugiallove and innocence. Ignatius de Loyala, the father of the Jesuits, is, on the contrary, represented, though subtle, as a good spirit, not wishing or desiring that the Jesuits should be of such a character, shunning them, and calling them atheists; he had an aversion to being made a saint, and shunned adoration, saying, that he was unclean. See also T.C.R. 824.

Francis Xavier was born in 1506, at Xavier, in Spanish Navarre; was the friend of Ignatius Loyola, entered the Order founded by him, devoted himself to the conversion of infidels, and died in 1552, after having effected conversions in India, and at the time when his zeal called him to China.

Melancthon (CON. 47, 54). See DIAR. MAJ., 5920-5923, 6040, 6042, 6048, 6065. Part iii., 2, p. 198. T. C. R., 154,797. A. R. 391. He was bornat Bretten, in the Palatinate, in 1497, and died atWittenberg, in 1560.

Luther (CON. 54, 55). See DIAR. MAJ., 5103-5107, 5910-5916, 5918, 6039,6040,6042. Part iii, 2, p. 198. T. C. R. 137, 154,796. A. R. 391, 566. D. P. 258. He was born at Eisleben, in the county of Mansfield, in 1483, and died in 1546.

Calvin (CON. 54). See DIAR. MAJ., 5920, 6°41. DIAR. APPEND., p. 9. T. C. R. 154, 486, 798. A. R. 391. Brief Exp. 66. He was born at Noyon, in 1509, and died at Geneva, in 1564.

Mary (CON. 66). See DIAR. MAJ. 5934. DIAR. APPEND., p. 22, T. C. R. 102, 827.

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NOTES

Genev!-~ve (CON. 67). See DIAR. MAJ., 6091, DIAR. APPEND., p. 21. T. C. R. 826. She was born at Nanterre, about 422, and died in 512.

Mohammed (CON. 68 to 72). See DIAR. MAJ., 339, 344-346, 403, 407, 447, 478, 50?-5 I4, 2996, 5243, 5268, 5663 (a)-5669 (a). DIAR. APPEND., pp. 22-25. T. C. R. 829, 830. C. L. 344. L. J. 50. He was born at Mecca, c. 571, and died in 632. ~ (CON. 84). See DIAR. MAJ., 3814. William Penn was born at

London, in 1644, and died in 1718. Zinzendorf(CoN.89). See DIAR. MAJ., 5988, 5993, 5995, 6043, 6060­

6062,6068,6074,6078,6081. DIAR. APPEND., p. 14-16, 19. Zinzendorf (Nicholas Louis, Count of), was born at Dresden, in 1700, and died 176o.

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Index of Subjects *..*The references are to the paragraph numbers, and not to the pages,

unless so stated.

The addition of' Con.' shows that the reference is to the ' CONTINUA­TION concerning the Last Judgment and the Spiritual World.'

References to n. 39 have the sub-division added, e.g. 391•

The addition of n. to a number means that the reference is to the notes.

AFRICA There is, at the present day, a revelation in the centre of Africa, which is orally dictated to them by angelic spirits, Con. 76.

AFRICANS in the spiritual world, 5I; Con. 73-'78.

ANGEL There is no one in the entire heaven who was created an angel from the beginning, all in heaven are from the human race, 14. Angels in the Word signify Divine Truths from the Word, 28 n. Angels and Spirits dwell with men and in their affections, 9.

ANIMALS Living creatures of every kind correspond to such things as are in man, 70 n.

ANTEDILUVIANS, 46 n.2 spiritual world freed from.

ANTI-CHRISTS, Con. 88. ApPEARANCES Whence appear­

ances of space arise in the spiri ­tual world, Con. 14.

ARMS OF WAR mean something concerned in spiritual combat, 73 n.

ATHEIST How a man becomes an, Con. 61.

BABYLON, 53-64. Who they are who belong to it, 55.

BEASTS Why the life of a beast is dissipated with its natural life, 25. By the scarlet beast is signi­fied the profanation of celestial love, 58.

BELIEFS, Erroneous. Concerning the end of the world, 15. Con­cerning the resurrection, 24. Concerning the last judgment, 28.

BELIEVE, To. Merely to believe is not faith, 36.

BENEDICT XIV, Con. 59, p. 129. BODY, The spiritual, appears

before those who are spiritual, as the natural body appears before those who are natural, Con. 3.

BULLS, Papal, 64; Con. 63; p. 131. BUNDLES in the Word mean the

arrangement in series of a man's truths and falsities, 70 n.

CAIN represents those who separ­ate faith from charity, 393•

CALVIN, Con. 54, p. 131. CANAAN, The land of, signifies heaven and the Church, 3 n.; Con. 82.

CARDINALS in the spiritual world, 56.

CATHOLICS, Roman, in the spiri ­tual world, Con. 56-60.

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CENTRE] INDEXOF SUBJECTS

CENTRE See middle. CHARITY See From the Arcana

13•Cl2lestia, 398­

CHURCH, The. Its state at this day, 38. Its state hereafter, 73, 74. The Church in the heavens, 40. The Most Ancient, Ancient, Hebrew, and ChristianChurches, 46n.

CITIES in the spiritual world, English, Con. 42, 43. Roman Catholic, Con. 59. Dutch, Con. 51. Jewish, Con. 79.

CLEMENT XII, Con. 59, p. 129. CLOUDS in the Word signify the Word in the sense of the letter, 28 n.

COCK-CROWING signifies the last time of the Church, 397•

COMFORTER, The, is the Divine Truth proceeding from the Lord,9·

COMING, The Lord's, is His Presence in the Word, 28 n.

COMMUNICATION between heaven and the world, Con. 11.

Almost intercepted before the last judgment, Con. 11. Res­tored since this judgment, Con. 11.

CONSUMMATION of the age signi­fies the last time of the Church, 35,70 n.; Con. 10.

CORE Position of Refonned, Con. 14.

CREATE, To, is to fonn, to in­stitute, to regenerate, 4.

CREATION, The First, 10, 27. The order of creation, 9. By the creation of heaven and earth in the first chapt. of Genesis, is described in the internal sense, the raising up of the celestial, which was the Most Ancient Church, 4, 46 n.

DANES, in the spiritual world, 48; Con. 20.

DEATH is but a continuation of life, and a mere transition, Con. 32. In the Word it signifies either damnation, which is death in the spiritual sense, or the con­tinuation of life and resurrec­tion,25·

DESTRUCTION of the World. The day of the last judgmePt does not mean the destruction of the world, 1-5; 65; Con. 3.

DIFFERENCE, The, between a man in the natural world, and a man in the spiritual world, Con. 36. Between things in the spiri ­tual world and those in the natural world, Con. 38. Between men and beasts, 25 n.

DISCIPLES of the Lord, The Twelve, represented the Church as to all things of truth and good, 57 n., and 397•

DOCTRINE, The, of the Church must be from the Word, 14 n. True doctrine is a lamp to those who read the Word, 14 n.

DRAGON Those who are meant by the dragon in the Apocalypse, Con. 16, 28. Dragons signify the falsities of religion, 61. Dragon, cast down, Con. 30.

DUTCH, The, in the spiritual world, 48; Con. 20, 48-53.

EARTH, The, will remain, 1. What is meant by the former earth? 65, 66; Con. 9, 18. The earth signifies the Church, 3 n.

EARTHQUAKES in the spiritual world, 61; Con. 25. An earth­quake is a change of the state of the Church, 3 n., 73 n.

ENGLISH in the spiritual world, 48; Con. 20,39-47.

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INDEX OF SUBJECTS [JAMBS

ENLIGHTENED, To be, and re­formed, is to understand the Divine Truth of the Word, to receive it when understood, and to retain it when received, Con 12.

ENLIGHTENMENT, All, comes for man from the Lord through heaven, and enters by an internal way, Con. 11.

EQUILIBRIUM, The, between heaven and hell, 33, 34,73.

FAITH See From the Arcana Ctelestia, 391- 7•

FAMINE means a lack of know­ledges of good and truth, 73 n.

FIRST-BORN of the Egyptians, The, represent those who separ­ate faith from charity, 393•

FISHES in the spiritual sense of the Word mean knowledges which belong to the natural or external man, 70 n.

FLOOD, By the, is described the last judgment upon the Most Ancient Church, 46.

FORM, The, of heaven, is of all forms the most perfect, 12.

FOUNDER, The, of Quakerism, Con. 84.

FREEDOM All man's freedom is the result of the equilibrium between heaven and hell, 33. No man can be reformed with­out freedom, 33. Spiritual freedom restored, 73. Freedom of Thought, etc., Con. 40.

FRENCH nation, The, in the spiritual world, Con. 60.

GENEVIEVE, Con. 67; p. 131. GENTILES, The, in the spiritual world, Con. 73-'78.

GERMANS in the spiritual world, 48; Con. 20.

137

GLORIFY, To, when relating to the Lord, signifies to make Divine, 21.

GLORY in the Word means Divine Truth, such as it is in heaven, 28 n.

GOATS signify those who are in truths, and not in goods, 49, 69; Con. 10, 16.

HAM represents those who separ­ate faith from charity, 393.

HEAVEN, The visible, will not perish, I. The perfection of heaven grows in proportion to increase in numbers, 12. The former heaven, Con. 9,18. From whom the first heaven came into existence, 69; Con. 10. Its abolition, 65-'72. The new heaven and the new earth signify the Church, 3, n.

HEEL of the Lord, The, is the Word in the sense of the letter, Con. 62.

HELL is from the human race, 14. The hells, or the infernals, taken collectively, are called the devil and satan, 14 n.

HEREDITARY evil, in what it con­sists, Con. 61.

HERESY, Every, is confirmed from the Word, I.

HUMAN race, The, is the basis on which heaven is founded, 9. It is the seminary of heaven, 10.

HUNGER, Spiritual, is a desire of knowing genuine truths, Con. 77.

IMMENSITY of heaven, 11.

IMMORTALITY Why the so­called intelligent have no faith in it, 25.

JAMES represented charity, 397,

57 n.

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JERUSALEM] INDEX 011 SUBJECTS

JERUSALEM signifies the Church, Con. I2; as to doctrine, Con. 82.

JESUITS in the spiritual world, 58. Their clandestine arts, Con. 56.

JEWS in the spiritual world, Con. 79-82. Jews in the Word signify all those who will be of the Lord's Church, Con. 82.

JOHN, The Apostle, represented the goods of charity, 397, 57 n.

JUDGMENT, Last. What it is, 34. Where it is accomplished, 28­32. When it takes place, 33-38. Upon whom it was effected, 46, 47, 59, 69,70; Con. 10,16. Upon Mohammedans, 50. Gentiles, 5I. Roman Catholics, 60-64· Reformed, Con. 14-31. How the universal judgment was effected, Con. 27-31.

KEYS, The, of the kingdom of heaven being given to Peter, signifies that all power belongs to truth from good, or to faith from charity, proceeding from the Lord; thus, that all power belongs to the Lord, 57.

KINGDOMS mean Churches as to truths and as to falsities, 73 n.

LEFT, The, signifies truth, 49. LIFE Every man after death is in a life similar to his life in the world, which cannot be changed, 56.

LIGHT, The, of heaven is Divine Truth, 38. After the last judg­ment there was light in the world of spirits, such as was not before; a similar light also then arose in men in the world, Con. 30. Intellectual light without freedom is eclipsed, having no outlet, Con. 40. So far as natural light shines in the understanding

so far is spiritual light darkened, 38.

LIVING CREATURES, see Animal. LONDON in the spiritual world, Con. 42, 43.

LOUIS XIV, Con. 60; p. 131. LOVE is the life of men, Con. 21.

Spiritual love and natural love, Con. 21. Conjugial love, Con. 52, 71. Love of dominion over all things of the Church, 55.

LUCIFER denotes Babylon, 54, 58. LUTHER, Con. 54, 55; p. 131.

MOHAMMED, 50; Con. 68-72. Mohammed's representatives, 50; Con. 69.

MOHAMMEDANISM Why per­mitted in its present form, Con. 71.

MOHAMMEDANS in the spiritual world, 50; Con. 68-72.

MAN, Every, after a life in the world lives to eternity, 25. He is a man, and in a perfect human form, 17; Con. 32, 34. Every one after death is attached to some society either of heaven or of hell, 32, 69. Man after death is such as his life in the world has been, 3I.

MAN, The Natural, of himself does absolutely nothing, but acts as the spiritual man wills, and speaks as the spiritual man thinks, 24.

MAN, The Spiritual, which is in every natural man, is in the human form, 24. A spiritual man sees a spiritual man as clearly as a natural man sees a natural man, Con. 36.

MANKIND is the basis on which heaven is founded, 9. Mankind is the seminary of heaven, 10.

MARY, Con. 66. MASSES, 55, 56; Con. 59.

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INDEX OF SUBJECTS [REFORMED

MELANCTHON, Con. 47, 54; P·131.

MEMORY, Man's, and the thought from it, only the en­trance through which introduc­tion takes place, 36.

MIDDLE, position of Reformed, Con. 14,20.

MIND, The, consists of the understanding and the will, 12. In this world, because it is in an earthly body, the spiritual mind of man thinks naturally, 18. All things which belong to the spiritual mind, are presented also in forms before the sight of spirits, 27.

MONASTERIES, 55, 58. MONKS, in the spiritual world

61; Con. 58, 64, 78. MORAVIANS in the spiritual

world, Con. 86-90. MOSES' representative in the

world of spirits, Con. 80. MOUNTAINS, The Seven, signify

the profane love of ruling, 58 7•

NAMES, All, of persons and places in the Word, mean things and states, 397, 57 n.

NATIONS mean those who are in goods, and those who are in evils, 73 n.

NATURAL, The, cannot see the spiritual, but the spiritual can see the natural, 243•

NEIGHBOUR See From the 14•Arcana Cailestia, 398­

ORDER, Divine, never comes to a stop in what is intermediate, so as to form anything there, with­out an ultimate, 20. All things restored to order by the Lord, 34,46.

PARADISE IN EDEN signifies the

celestial wisdom of the first Church, 462•

PARISIANS in the spiritual world, Con. 67.

PASSION OF THE CROSS, The, was the last temptation and com­plete victory by which the Lord made His Human Divine, and subjugated the hells, 46 n.

PENN, William, Con. 84; p. 131. PEOPLE, The, of the earth, are

those of the spiritual Church, 3 n.

PESTILENCE means the vastation and consummation of good and truth, 73 n.

PETER, The Apostle, represented faith, 57, and 397

PHILISTlNES, The, signify those who separate faith from charity, 393

POLYGAMY Why it was per­mitted to the Orientals, Con. 72.

POPERY, 55. POPES in the world of spirits, 56.

Representative Pope, Con. 59. Two natures attributed to the Lord, that the Pope may be acknowledged as the Lord's vicar, 55 n.

PROFANE, To, is to believe and afterwards to deny, 17.

PROPHETS, By, in the Word are meant those who teach truths, and lead to good by means of it, 59·

PURGATORY, 55.

QUAKERS in the spiritual world, Con. 83-85.

QUARTERS in the spiritual world, 48. In the Word the four quarters are called the four winds, 49.

REFORMED or Protestants in the spiritual world, 72. The last

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RELIGION] INDEX OF SUBJECTS

judgment upon them, Con. 14­31.

RELIGION Everyone after death is led to those of his own religion at first, as the only possible means of withdrawing him from it, 50.

RESURRECTION OF THE LORD, 21. Why He rose again in the morning, Con. 13. Man rises again as to the spirit only, the Lord alone rose as to the body also, 21 n. The common belief in the resurrection of the body of man is an error, 24.

REUBEN represents those who separate faith from charity, 393•

REVELATIONS, Why, were made for the New Church after the last judgment, and not sooner, Con. II, 12.

RIGHT, The, signifies good, 49. ROCK, A, in the Word signifies

the Lord as to Divine Truth, 57 n.

SAINTS, Roman Catholic, in the spiritual world, Con. 61-67.

SEED signifies truth from good, and in the opposite sense, falsity from evil, 70 n.

SENSES There is no proper life without the senses, Con. 6.

SERPENT, The, which deceived Eve and Adam, is the love of ruling, Con. 61.

SERVITUDE, The, in which the man of the Church was formerly is now removed, 74.

SHEEP signify those who are in truths and at the same time in good, 49; Con. ID, 3I.

SIGHT The Spiritual can see the Natural, but not the reverse, for sight is influx, 24.

SONS are the affections of truths from good; the sons of the king-

dom, those who are in the affec­tions of truth from good; and the sons of the evil one, those who are in the affections of falsity from evil; the Son of Man is the Lord as to Divine Truth, 70 n.

SOUL False opinions in regard to the soul, 17; Con. 3,4, 5, 32. The soul, which lives after death, is man's spirit, which in man is the man himself, and which in the other life is also in a complete human form, 15 n.

Sow, To, is to instruct, 70 n. SPIRITS, Before, are either raised up into heaven, or cast down into hell, they are in spiritual conjunction with men in the world, Con. 57. Fanatical spirits, Con. 83, 84. Visionary spirits, Con. 90.

SPIRITUAL ESSENCE, The, of man, is the act of willing truth for its own sake, 36.

STATE of the World and of the Church before and after the last judgment, Con. 8-13. What it will be hereafter, 73, 74.

STONES, Precious, correspond to the sense of the letter of the Word, Con. 37, 81.

SWEDENBORG The interiors of his spirit were opened by the Lord, 15; Con. 35. He was per­mitted to speak with spirits, 26. Why the contents of the Apo­calypse were disclosed to him, 42· See also 9, 14, 17, 27, 45, 56, 57, 60, 74; Con. 35, 37, 39, 44, 60, 65, 67, 70, 74, 89·

SWEDES in the spiritual world, 48; Con. 20.

T AIL OF THE DRAGON, The, signifies those who, when in the

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INDEX OF SUBJECTS [ZINZENDORP

world, lived in faith separate from charity, Con. 28.

T ARES signify those who are in­wardly evil, 70; Con. 10. They signify those in falsity from evils, 70 n.

THREE, or THRICE, signifies completion to the end, 397•

TOWER OF BABEL, 54. TREE OF KNOWLEDGE, The,

signifies the knowledge which destroyed the Church, 46.

TRIBES, The Twelve, repre­sented the Church as to all things of truth and good, 57 n., 397

• TRUMPETS, The, of the angels

signify the Divine Truths in heaven, and revealed from heaven, 28 n.

TRUTHS Such as the truths are, such does the good become, 56. Interior truths are revealed only when the Church is at its end, in order that they may not be profaned, 73, 74·

TWILIGHT signifies the last time of the Church, 397•

UBIQUITY, Sort of, which a spirit enjoys in the spiritual world so long as he is in his first state, 32.

UNDERSTANDING, The, See From the Arcana Cd!lestia, 3914 18•-

UNIGENITUS, Bull, Con. 60, p. 131 •

UNIVERSE, All things in the, were created for the angelic heaven, 13.

VERSAILLES, Con. 60.

VISIONS Distinction between visions, and things seen in com­plete wakefulness, Con. 35. Danger of visions, 17.

WARS in the Word signify spiri ­tual combats, 73 n.

WAYS in the spiritual sense of the Word, signify the outcomes and progressions of spiritual life, 48.

WHEAT signifies those who are inwardly good, 70; Con. 10.

WILL, The. See From the 18•Arcana Cd!lestia, 3914­

WOMAN, A, in the internal sense, signifies the Church, 58. By the woman sitting upon the scarlet beast, is signified a pro­fane religion, 58, 61.

WORD, The, cannot be under­stood without doctrine, 14 n. Not a word can be wanting in the Word, without the series of things in the internal sense thereby undergoing alteration, 41.

WORK, Every Divine, has regard to Infinity and Eternity, 13.

WORLD, The Spiritual, is so vast, and of such a nature, that the natural world cannot be com­pared with it, 27. The spiritual world, as regards external ap­pearance, is exactly like the natural world, 56; Con. 37.

WORSHIP, Divine, in heaven, I.

Worship of the saints, 56; Con. 64.

XAVIER, Con. 65; p. 131.

YEAR 1757, The, 45, 61; Con. 53.

ZINZENDORF, Con. 89; p. 131.

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I Lt Z

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Index 0/ Scripture Passages *".* The addition of ' Con.' shows that the reference is to the' CON­

TINUATION coru:erning the Last Judgment and the Spiritual World.'

Genesis Nos. i. 26-28 20

Hi. 4, 5 61 Con. iii. 15 62 Con. xi. 1-9 54 xi. I-1O 58

xxxviii. (chap. cited). 82 Con. First Chaps. Footnote p. 6

Deuteronomy xxxii. 7-14 . xxxii. (chap. cited).

Psalms xviii. 7 xxx. 6 lxv·9 xc. 6 ell. 18 civ·30

Isaiah xiii. 12, 13 . xiv. 4,5,12-15,22,

23 xiv. 12, 13 . xvii. 14 xxi. 9 xxi. Il, 12 .

xxiv. 18-20 • xliii. I, 7

xlvii. I to end xlviii. 14-20 .

46 8z Con.

3 13 Con. 13 Con. 13 Con. 4 4

3

54 58 13 Con. 54 13 Con. 3 4

54 54

Isaiah-continued. Nos. li. 6 2

Ixiii. 1-8 46 lxv. 17 2,67

lxvi.22 2,67

Jeremiah i.I-3 54

vi. 4, 5 13 Con. ix. 11 61 X. 22 61

xlix. 33 61 1. 1-3 54

Daniel Hi. I to end 54 v. I to end 54

vHi. 14, 26 . 13 Con. Book of Daniel .42,67

Joel ii. 10 3

Zechariah xiv. 7 13 Con.

Malachi i. 3 61

Matthew vii. 15 59

xiii. 24-30, 37-40 10 Con.

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INDEX OF SCRIPTURE PASSAGES

Matthew~ontinued Nos. xiii. 27-30 , 37-42,

47-49 70 xvi. 18, et seq. 57

xxii. 32 19 xxiii. 1-34 59 xxiv. 6, 7 73 xxiv. 7 .61,25 Con. xxiv. 12, 14 . 35 xxiv. 31 49 xxv. 32,33. 49 xxv. 32, 33, et seq. 69 xxv·41-46. 10 Con. xxv. Chap. cited . 16 Con.

xxvii. 53 Footnote, p. 17 Book of Matthew 72 Con.

Mark xiii. 8 25 Con. xiii. 35 13 Con.

Luke xiii. 29 52 xvi. 19-31 19 xvi. 29-31 17

xvii. 21 9 xviii. 8 35

xxi. 10, 11, 25 25 Con. xxi. 11 61

xxiii. 43 19 xxiv. 36-39 . 21

Book of Luke . 72 Con.

Nos. John

iX·4 13 Con. xii. 31 46 xii. 40 17 xiv. 17 9 xiv. 23 9 xvi. 33 46 xxi. 21,22 . 39'

Revelation vi. 12 61 vi. 13, 14· 2

viii. 5 61 xi. 13 61

xii. 10-12 . 30 Con. xvi. 18 61

xvii. 3, 5,9 58 xviii. 2 53 xviii. 21 61

xx. 5,6 59 xx. 11 2,65

xxi. I 2,65,8 Con. 9 Con., 18 Con.

xxi. 1,2, 5 12 Con. xxii. 19 41

General references to Book 40, 41, 42, 43,

44, 50, 53, 55, 60, 67 [Chap. 12] 16 Con.

28 Con., 34 Con.

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