angels into those things, and when they see them they are astonished.

4530. Colours are also seen in the other life, which in splendour and brilliancy so far exceed the brightness of colours in the world, that they scarcely admit of any comparison. They originate in the variegation of light and shade in the other life; and as in that life, it is intelligence and wisdom from the Lord which appears as light before the eyes of angels and spirits, and at the same time inwardly illuminates their understanding, therefore colours in the other life are in their essence the variations or modifications of intelligence and wisdom. In the other life, colours (not only those with which the flowers are decorated, the atmospheres illustrated, and the rainbows varied, but those also which are exhibited discrete in other forms) have often been seen by me. They derive their splendour from the truth of intelligence, and their brilliancy from the good of wisdom, and the colours themselves are from the bright white and obscurity of those principles; thus they are from light and shade, like colourings in the world. Hence it is that the colours mentioned in the Word, as the colours of the precious stones in Aaron's breastplate, upon the garments of his sanctity, in the curtains of the tent where the ark was, and those in the stones of the foundation of the New Jerusalem described by John in the Apocalypse, and elsewhere, represented such things as relate to intelligence and wisdom.

4531. Inasmuch as it is intelligence and wisdom from the Lord which appears as light in heaven, and the angels are hence called angels of light, so folly and insanity, which originate in the proprium, reign in hell, and hence its inhabitants take their name from darkness; in hell, indeed, there is not darkness, but an obscure and gloomy light, like that which proceeds from a coal fire, in which they see each other; otherwise they would not be able to live. This light has its rise with them from the light of heaven, which undergoes such a change when it falls into their wild notions, that is, into falsities and lust. The Lord is everywhere present with light, even in the hells; otherwise the inhabitants would

not have any faculty of thinking and thence of speaking; but it is made light according to reception. This infernal light is what is called in the Word the shadow of death, and is compared to darkness; it is also turned to them into darkness when they approach the light of heaven, and when they are in darkness they are in infatuation and stupidity. Hence it may be manifest, that as light corresponds to truth, so darkness corresponds to the false, and that they who are in falses are said to be in blindness.

OF PERCEPTION, INTELLIGENCE, AND INFLUX OF NATURAL INTO SPIRITUAL SUBSTANCES.

4622. The habitations of the blessed in the other life are various, constructed with such art, that they are as it were in the architectonic art itself, or immediately from the art itself. These habitations appear to them not only before the sight, but before the touch also; for all things in the other life are adapted to the sensations of spirits and angels; hence they are such as do not fall under the corporeal sense proper to man, but under that sense which is proper to those who are there.

4623. But it is to be noted, that the sensitive life of spirits is twofold-viz., real and not real; the one is distinct from the other in this, that all that which appears to those who are in heaven is real, but all that which appears to those who are in hell is not real. For whatsoever cometh from the Divine (that is, from the Lord) is real, inasmuch as it comes from the very esse of things, and from life in Himself; but whatsoever comes from the proprium [selfhood] of spirits is not real, because it does not come from the esse of things, nor from life in itself. They who are in the affection of good and truth are in the Lord's life, thus in real life, for the Lord is present in good and truth by affection; but they who are in evil and false by affection are in the life of the proprium, thus in life not real, for the Lord is not present in what is evil and false. The real is distinguished from the non-real in this, that the

real actually is such as it appears, and that the non-real actually is not such as it appears. They who are in hell have sensations also, and know no other than that it is really or actually so as they are sensible of; but still, when they are inspected by the angels, the same things then appear as phantasms, and vanish, and themselves appear not as men, but as monsters. It has been given me to discourse with them on this subject, and some of them have said that they believe the things to be real, because they see and touch them, adding, that sense cannot deceive; but it was given me to answer, that however those things appear to them as real, still they are not real, because they are in principles contrary or opposite to the Divine—viz., in evils and falses; and, moreover, that they themselves, so far as they are in the lusts of evil and in the persuasions of false, are mere phantasies as to the thoughts; and that to see anything from phantasies is to see real things as not real, and those which are not real as real; and that unless, by the Divine mercy of the Lord, it had been given them to have such sensation, they would not have any sensitive life, consequently not any life, for the sensitive principle constitutes the all of life.

4626. When any spirit is coming towards others, although as yet he is at a distance, and not manifest to the sight, his presence is perceived, as often as the Lord grants, for a certain spiritual sphere, from which the quality of his life, affection, and faith is known; angelic spirits, who are in more exquisite perception, hence know innumerable things respecting the state of his life and faith. These spheres, when it pleases the Lord, are also changed into odours; the odour itself is made very sensible. The reason why those spheres are changed into odours, is, because odour corresponds to perception, and inasmuch as perception is as it were spiritual odour, hence also the odour descends.

4633. Every one's affection is manifested in the other life; whosoever, therefore, believes that in that life it is not known what sort of person the man had been, and what sort of life he had consequently contracted, and that he can there conceal his mind [animum] as in the world, is much deceived. In the

other life also, not only the things which a man knew concerning himself are manifested, but also the things concerning himself which he did not know-viz., those things which, by frequent use, he has immersed in the delights of life; for in this case they disappear from his sight and reflection. The very ends themselves of his thought, speech, and his actions, which from a similar cause were become hidden to himself, are most manifestly perceived in heaven; for heaven is in the sphere and perfection of ends.

4652. The nature of the correspondence between the soul and the body, or between the things appertaining to the spirit which is within man, and those appertaining to the body, which are out of him, may appear manifest from the correspondence, influx, and communication of the thought and perception belonging to the spirit, with the speech and hearing belonging to the body. The thought of a man, whilst speaking, is nothing but the speech of his spirit, and the perception of speech is nothing but the hearing of his spirit. When man speaks, thought does not indeed appear to him as speech, because it conjoins itself with the speech of the body, and is in it; and when he hears, perception does not appear otherwise than as hearing in the ear. Hence it is, that the generality of people who have not reflected, know no other than that all sense is in the organs of the body, and, consequently, that when those organs fall to decay by death, nothing of sense survives; when yet man, that is, his spirit, then comes into his veriest sensitive life.

4658. Aristotle produced from his own thoughts the things which he had written, and thence deduced his philosophy; so that the terms which he invented and imposed on the things of thought were formulæ by which he described interior things; also, he was excited to such things by the delight of affection and the desire of knowing the things appertaining to thought, and he followed obediently what his spirit had dictated; on which account he applied himself to the right ear, contrary to the manner of his followers, called Scholastics, who do not go from thoughts to terms, but from terms to thoughts, thus in a contrary way; and the generality of them

do not even go to thoughts, but stick in terms only, which, if they apply, it is to confirm whatsoever they will, and to impose on false principles an appearance of truth according to the desire of persuading; hence the things of philosophy are to them the means of becoming insane, rather than of growing wise, and hence they have darkness instead of light. I discoursed with him concerning the analytic science, and it was given me to say, that a child speaks more philosophically, analytically, and logically in the space of half-an-hour than he could describe by volumes, because all things of the thought, and thence of human speech, are analytical whose laws are from the spiritual world; and that he who is desirous to think analytically from terms is not unlike a dancer who is desirous to learn to dance from the science of the moving fibres and muscles, in which, if his mind were to trammel itself in dancing, he would scarce be able to stir a foot; and yet without that science he moves all the moving fibres throughout the whole body, &c. These observations he approved, saying, "If they are taught in that way, they proceed in inverted order;" and he added, "If any one is willing to be infatuated, let him so proceed; but let him think continually concerning use, and from an interior principle." Aristotle is among sane spirits in the other life, and several of his followers are amongst the infatuated.

4659. It was said in No. 4652, that man is a spirit, and that the body serves him for uses in the world; and in other places throughout this work, that the spirit is the internal of man, and the body his external. They who do not apprehend how the case is in regard to the spirit of man and his body, may hence suppose that thus the spirit dwells within the body, and that the body, as it were, encompasses and clothes it; but it is to be noted that the spirit of man is in the body, in the whole and in every part thereof, and that it is the purer substance thereof, both in its organs of motion and of sense, and everywhere else, and that the body is a material principle everywhere annexed to it, adapted to the world in which it then is. This is what is meant by man being a spirit, and the body clothing it for uses in the world; and by the spirit being