El Cielo y sus maravillas y el Infierno de cosas oídas y vistas

ÍNDICE GENERAL DEL CONTENIDO

Parte I — El Cielo

§1 [Prólogo del Autor]

Capítulo 1, (2-6), El Dios del Cielo es el Señor

Capítulo 2, (7-12), La Divinidad del Señor hace el Cielo

Capítulo 3, (13-19), En el Cielo la Divinidad del Señor es el amor a Él y la caridad hacia el prójimo

Capítulo 4, (20-28), El Cielo está dividido en dos reinos

Capítulo 5, (29-40), Hay tres cielos

Capítulo 6, (41-50), Los cielos se componen de innumerables sociedades

Capítulo 7, (51-58), Cada sociedad es un Cielo en la más pequeña forma, y cada ángel en la más pequeña forma, constituye un Cielo

Capítulo 8, (59-67), Todo Cielo en su conjunto, refleja a un sólo hombre

Capítulo 9, (68-72), Cada sociedad en el Cielo refleja a un sólo hombre

Capítulo 10, (73-77), Todo Ángel está en el Cielo en forma completamente humana

Capítulo 11, (78-86), De la Divina Humanidad del Señor es de donde el Cielo, como un todo y una parte, se refleja en el hombre

Capítulo 12, (87-102), Hay una correspondencia de todas las cosas del Cielo con todas las cosas del hombre

Capítulo 13, (103-115), Hay una correspondencia del Cielo con todas las cosas de la Tierra

Capítulo 14, (116-125), El sol en el Cielo

Capítulo 15, (126-140), La luz y el calor en el Cielo

Capítulo 16, (141-153), Las cuatro partes del Cielo o los cuatro puntos cardinales

Capítulo 17, (154-161), Cambios de estado de los ángeles en el Cielo

Capítulo 18, (162-169), El tiempo en el Cielo

Capítulo 19, (170-176), Las representaciones y las apariencias en el Cielo

Capítulo 20, (177-182), Los vestidos con que los ángeles aparecen ataviados

Capítulo 21, (183-190), Las moradas de los ángeles

Capítulo 22, (191-199), El espacio en el Cielo

Capítulo 23, (200-212), La Forma del Cielo y de cómo ésta determina las afiliaciones y las comunicaciones allá

Capítulo 24, (213-220), Los gobiernos en el Cielo

Capítulo 25, (221-227), El culto Divino en el Cielo

Capítulo 26, (228-233), El poder de los ángeles en el Cielo

Capítulo 27, (234-245), El habla de los ángeles

Capítulo 28, (246-257), El habla de los ángeles con el hombre

Capítulo 29, (258-264), La escritura en el Cielo

Capítulo 30, (265-275), La sabiduría de los ángeles del Cielo

Capítulo 31, (276-283), El estado de inocencia de los ángeles en el Cielo

Capítulo 32, (284-290), El estado de paz en el Cielo

Capítulo 33, (291-302), La unión del Cielo con la especie humana

Capítulo 34, (303-310), La unión del Cielo con el hombre a través de la palabra

Capítulo 35, (311-317), El Cielo y el Infierno son propios de la especie humana

Capítulo 36, (318-328), Situación de los no cristianos o de los que están fuera de la Iglesia, en el Cielo

Capítulo 37, (329-345), Los niños en el Cielo

Capítulo 38, (346-356), Los sabios y los sencillos en el Cielo

Capítulo 39, (357-365), Los ricos y los pobres en el Cielo

Capítulo 40, (366-386), Los matrimonios en el Cielo

Capítulo 41, (387-394), Los empleos de los ángeles en el Cielo

Capítulo 42, (395-414), La alegría y la felicidad en el Cielo

Capítulo 43, (415-420), La inmensidad del Cielo

Parte II - El mundo de los espíritus y el estado del hombre después de la muerte.

Capítulo 44, (421-431), De lo que es el mundo de los espíritus

Capítulo 45, (432-444), Con respecto a su interioridad, todo hombre es un espíritu

Capítulo 46, (445-452), La resurrección y la entrada a la vida eterna

Capítulo 47, (453-460), El hombre después de la muerte está en completa forma humana

Capítulo 48, (461-469), Después de la muerte el hombre posee todos los sentidos, toda la memoria, pensamiento y afección que tuvo en el mundo, no dejando nada tras de si, sino su cuerpo terrenal

Capítulo 49, (470-484), El hombre después de la muerte es tal como lo fue en su vida en el mundo

Capítulo 50, (485-490), Las delicias de la vida de cada cual, se transforman, después de la muerte, en las delicias correspondientes

Capítulo 51, (491-498), El primer estado del hombre después de la muerte

Capítulo 52, (499-511), El segundo estado del hombre después de la muerte

Capítulo 53, (512-520), El tercer estado del hombre después de la muerte: estado de instrucción para aquellos que entran al Cielo

Capítulo 54, (521-527), Nadie entra al Cielo por mera misericordia sin los medios necesarios para ello

Capítulo 55, (528-535), No es tan difícil vivir la vida que conduce al Cielo como muchos creen

Parte III - El Infierno

Capítulo 56, (536-544), El Señor gobierna los infiernos

Capítulo 57, (545-550), Ninguno es arrojado al Infierno por el Señor, esto lo hace el espíritu de cada cual

Capítulo 58, (551-565), Todos los que están en los infiernos están en los males y en los errores que hay en ellos, derivados del amor al yo (egoísmo) y al mundo

Capítulo 59, (566-575), Lo que es el fuego del Infierno y el crujir de dientes

Capítulo 60, (576-581), La malicia y los artificios de los espíritus infernales

Capítulo 61, (582-588), La aparente situación y número de los infiernos

Capítulo 62, (589-596), El equilibrio entre el Cielo y el Infierno

Capítulo 63, (597-603), Por medio del equilibrio entre el Cielo y el Infierno, el hombre tiene libertad

2830. And behold a ram. That this signifies the spiritual from the human race, is evident from the signification of a “ram,” as explained in what follows. It is known within the church that the burnt-offerings and sacrifices in the representative Jewish and Israelitish Church signified the Lord’s Divine Human; but the burnt-offerings and sacrifices from lambs signified one thing, those from sheep and she-goats another, and those also from kids, rams, and he-goats, and from oxen, bullocks, and calves, and from turtledoves and the young of pigeons, other things; and in like manner the meat-offerings and libations. In general they signified the Divine celestial, Divine spiritual, and Divine natural things which belong to the Lord; and hence they signified the celestial, spiritual, and natural things which are from Him in His kingdom, consequently in everyone who is a kingdom of the Lord; which may also be seen from the Holy Supper, which succeeded the burnt-offerings and sacrifices. The bread and wine therein signify the Lord’s Divine Human; the bread His Divine celestial, and the wine His Divine spiritual; they consequently signify His love toward the universal human race; and on the other hand the love of the human race to the the Lord, (n. 2343, 2359). Hence it is manifest that the burnt-offerings and sacrifices involved celestial worship from love to the Lord, and spiritual worship from charity toward the neighbor and the derivative faith in the the Lord, (n. 922, 923, 1823, 2180). What the celestial is, and what the spiritual, or what are the celestial and the spiritual in the Lord’s kingdom or in His church, has been frequently stated (see n. 1155, 1577, 1824, 2048, 2088, 2184, 2227, 2669, 2708, 2715).

[2] That a “ram” therefore signifies the Lord’s Divine spiritual, and consequently the spiritual with man, or what is the same, those of the human race who are spiritual, may be seen from the burnt-offerings and sacrifices made from rams; in that when Aaron and his sons were sanctified to perform the ministry, that is, when they were inaugurated, they were to offer one bullock for sin, the blood of which was to be sprinkled upon the horns of the altar, and the rest poured at the bottom of it; also that one ram was to be killed, and his blood sprinkled round the altar, and then the whole ram was to be burnt for a burnt-offering; and that the blood of the other ram that was killed was to be sprinkled upon the tip of Aaron’s ear, and upon the thumb of his hand and the great toe of his foot; and that after it was waved, it was to be burnt upon the burnt-offering (Exodus 29:1-35; Leviticus 8:1 to the end, and Leviticus 9:2 to the end). That all these rites were holy is evident; but they were holy from their representing and signifying holy things. Otherwise to slaughter a bullock and to sprinkle his blood upon the horns of the altar and pour the rest at its base, and to slaughter one ram and sprinkle his blood round the altar and then to burn him, and to sprinkle the blood of the other ram upon the tip of Aaron’s ear and the thumb of his hand and the great toe of his foot, also to wave it, and to burn it upon the burnt-offering—all these things would have had no holiness and thus would have effected no worship unless they had represented holy things. But what each particular represented can be evident to no one except from the internal sense. That the bullock which was for sin signified the Lord’s Divine natural, and the ram His Divine spiritual, and that it signified also those who are spiritual of the human race, may be seen from the signification of a “bullock” and a “ram” in the Word. Inaugurations into the priesthood were made by spiritual things, for by spiritual things a man is introduced into celestial things; or what is the same, by the truths of faith into the good of love. In like manner when Aaron entered into the holy place, he was to offer a bullock for sin, and a ram for a burnt-offering (Leviticus 16:2-3).

[3] That the Nazirite, when the days of his Naziriteship were fulfilled, was to offer a whole lamb a son of a year, for a burnt-offering, and one ewe-lamb a daughter of a year, entire, for sin, and one whole ram for peace-offerings (Numbers 6:13-17), was because the Nazirite represented the celestial man, who is a likeness of the the Lord, (n. 51, 52, 1013). The celestial man is such that he is in celestial love, that is, in love to the Lord, and thence in celestial truth (n. 202, 337, 2069, 2715, 2718); he was therefore to sacrifice a lamb and a ewe-lamb, by which the celestial was signified; and also a ram, by which the spiritual was signified. At the festivals, bullocks, rams, and lambs were sacrificed-as on the first day of the feast of the unleavened bread, two bullocks, one ram, and seven lambs, with their meat-offering, for a burnt-offering (Numbers 28:18-20). On the day of the firstfruits also, two bullocks, one ram, and seven lambs, with their meat-offering, for a burnt-offering (Numbers 28:26-25). On the new moons, two bullocks, one ram, and seven lambs, with their meat-offering, for a burnt-offering (Numbers 28:11-12). In the seventh month, on the first of the month, one bullock, one ram, and seven lambs, with their meat-offering. On the fifteenth day of the seventh month, thirteen bullocks, two rams, and fourteen lambs. (See also Numbers 29:1-2, 12-14, 17-18, 20-22, 24, 26-36.) The “bullocks” and the “rams” signified spiritual things, but the “lambs” celestial things; for at the feasts they had to be sanctified and introduced by spiritual things.

[4] As “rams” signified the Divine spiritual of the Lord’s Divine Human, as also the spiritual things with man, therefore where the new temple and New Jerusalem, that is, the Lord’s spiritual kingdom, is spoken of, it is said in Ezekiel, that when they had made an end of cleansing the altar there, they were to offer a bullock for a sin-offering, and a ram for a burnt-offering, and were to offer the goat of the sin-offering every day for seven days, and a bullock and a ram (Ezekiel 43:23-25); and that on this day the prince should prepare the bullock of the sin-offering for all the people, and on the seven days of the feast seven bullocks, and seven rams, with the meat-offering, for a burnt-offering (Ezekiel 45:22-24); and that on the day of the sabbath he should prepare six lambs and a ram (Ezekiel 46:4, 6).

[5] That by the new temple and the New Jerusalem in the universal sense is signified the Lord’s kingdom, may be seen above (n. 402, 940); in particular the New Church (n. 2117). That there are not burnt-offerings and sacrifices there, may be known to everyone, which shows that by these are signified the celestial things of love, and the spiritual things of faith; for these are of the Lord’s kingdom; and thus such things are here signified by “bullocks,” “rams,” and “lambs.” That “bullocks” and “rams” signify spiritual things, is evident from the several particulars in the internal sense; in general from this, that by the “new temple” and the “New Jerusalem” the Lord’s spiritual kingdom is specifically signified, but by “Zion” the celestial kingdom.

[6] That a “ram” signifies that which is spiritual, or what is the same, those who are spiritual, is plain also in Daniel; in that a ram was seen by him standing before the river, which had two horns; afterwards a he-goat of the goats, which smote him, broke his horns, and trampled him down (Daniel 8:3-4, and the following verses); where nothing else is meant by the “ram” than the spiritual church, and by the “he-goat of the goats” than those who are in faith separated from charity, or in truth separate from good, who by successive steps uplift themselves against good, and at length against the Lord-which is also described.

In Samuel:

Samuel said to Saul, Hath Jehovah as great pleasure in burnt-offerings and sacrifices as in hearkening to the voice of Jehovah? Behold to hearken is better than sacrifice, and to obey than the fat of rams (1 Samuel 15:22); where because obedience is treated of, so is truth, which is spiritual; and these words were said to the king, by whom also is signified truth (n. 1672, 2015, 2069). It is not therefore said, “better than the fat of oxen,” or of “lambs,” but “better than the fat of rams.”

[7] In David:

When Israel went out of Egypt, the house of Jacob from a people of strange language, Judah became His sanctuary, Israel His dominion. The sea saw it, and fled, and the Jordan turned back; the mountains leaped like rams, the hills like the sons of the flock. What aileth thee, O thou sea, that thou fleest? thou Jordan, that thou turnest back; ye mountains, that ye skip like rams? ye hills, like the sons of the flock? Thou travailest, O earth, at the presence of the Lord, at the presence of the God of Jacob, who turned the rock into a pool of waters, and the flint into a fountain of waters (Psalms 114:1 to the end);

here in the internal sense the subject treated of is spiritual good after regeneration, and it is described in respect to its quality; its celestial spiritual by the “mountains leaping like rams;” and its celestial natural by the “hills like the sons of the flock.” (That “mountains” are the celestial things of love, may be seen above, (795), 1430.) Everyone may know that in these, as in the rest of the words of David, there are holy things, but in the internal sense; and that something is signified by the mountains skipping like rams, and the hills like the sons of the flock, and by the earth travailing at the presence of the Lord; which things, without the internal sense, are words of no meaning.

[8] So with these words in Moses:

He maketh him ride on the high places of the earth, and to eat the increase of the earth, and He maketh him to suck honey out of the rock, and oil out of the flint of the rock; butter of kine and milk of the flock, with fat of lambs, and of rams the sons of Bashan, and he-goats with the fat of kidneys of wheat; and of the blood of grapes thou shalt drink unmixed wine (Deuteronomy 32:13-14);

“rams the sons of Bashan” denotes celestial spiritual things (what celestial spiritual things are, may be seen above, n. 1824).

In David:

I will offer unto Thee burnt-offerings of fatlings with the incense of rams, I will offer bullocks with goats (Psalms 66:15);

“burnt-offerings of fatlings” denotes the celestial things of love; and the “incense of rams,” the spiritual things of faith.

[9] In Ezekiel:

Arabia and all the princes of Kedar were the merchants of thy hand: in lambs, in rams, and he-goats (Ezekiel 27:21); where Tyre is treated of, by which those are signified who are in the knowledges of good and truth (n. 1201); “Arabia” denotes their wisdom; the “princes of Kedar,” their intelligence; “lambs,” celestial things; “rams,” spiritual things; and “he-goats,” natural things, which follow in order.

In Isaiah:

All the flock of Kedar shall be gathered together unto Thee, the rams of Nebaioth shall minister unto Thee; they shall come up with acceptance on Mine altar, and I will adorn the house of My adornment (Isaiah 60:7);

here the Lord’s Divine Human is treated of; the “flock of Kedar” denotes Divine celestial things; and the “rams of Nebaioth,” Divine spiritual things. From all this it is now evident that a “ram” in the internal sense signifies the Lord’s Divine spiritual, and hence the spiritual in men, or what is the same, those of the human race who are spiritual.