AUTHOR’S TABLE OF CONTENTS OF VOLUME 1.

The Heavenly Arcana which have been unfolded in the Holy Scripture or Word of the Lord are contained in the Explication, which is the INTERNAL SENSE of the Word. What the nature of this sense is may be seen in those things which have been shown concerning it from Experience in numbers 1767-1777, and 1869-1879; and also in the context (n. 1-5, 64-66, 167, 605, 920, 937, 1143, 1224, 1404, 1405, 1408, 1409, 1502 at the end, 1540, 1659, 1756, 1783, 1807).

The Wonderful Things which have been seen in the Word of Spirits and in the heaven of Angels, are prefixed and subjoined to the several chapters. In this volume are the following:—

Concerning the Resuscitation of man from the dead, and his entrance into eternal life (n. 168-181).

Continuation concerning the entrance of man into eternal life (n. 182-189; also 314-319).

What the next life of the Soul or Spirit then is (n. 320-323).

Some examples from Spirits of what they had thought in the life of the body about the Soul or Spirit (n. 443-448).

Concerning Heaven and Heavenly Joy (n. 449-459; also 537-546; and 547-553).

Concerning the Societies which constitute Heaven (n. 684-691).

Concerning Hell (n. 692-700).

Concerning the Hells of those who have passed their life in Hatred, Revenge, and Cruelty (n. 814-823).

Concerning the Hells of those who have passed their life in Adulteries and Lasciviousness; and also concerning the Hells of the Deceitful, and of Sorceresses (n. 824-831).

Concerning the Hells of the Avaricious; and concerning the Filthy Jerusalem, and the Robbers in the Desert; and also concerning the excrementitious Hells of those who have lived in mere pleasures (n. 938-946).

Concerning other Hells that are distinct from the former (n. 947-970).

Concerning Vastations (n. 1106-1113).

1143. Although these were the names of the nations that constituted the Ancient Church, yet in the internal sense they mean actual things [res], namely, the worships themselves. In heaven nothing at all is known about the names, countries, nations, and the like; the angels have no idea of such things, but of the actual things signified by them. The Word of the Lord is living by virtue of the internal sense. This is as the soul, of which the external sense is as the body. And just as with man when his body dies the soul lives, and when the soul lives he no longer knows the things that pertain to the body, so when he comes among angels he does not know what the Word is in the sense of the letter, but only what it is in its soul. Such was the man of the Most Ancient Church; who, if he were living and read the Word at the present day, would not cleave at all to the sense of the letter; but would be as if he did not see it, but only the internal sense abstractly from the letter; and indeed as if the letter had no existence. Thus he would be in the life or soul of the Word. It is the same everywhere in the Word, even in its historical parts, which were just such as are narrated, and yet there is not so much as one little word therein that does not, in the internal sense, enfold within it deep secrets which never appear to those who hold the mind in the historical connection. Thus in this chapter by the names, in the literal or historical sense, are meant the peoples that constituted the Ancient Church, but in the internal sense their doctrinals are signified.

1408. These and the things which follow occurred historically as they are written; but the historicals are representatives and all the words are significative. The case is the same with all the historicals of the Word, not only with those in the books of Moses, but also with those in the books of Joshua, Judges, Samuel, and Kings. In all these, nothing is apparent but mere history; but although it is history in the sense of the letter, still in the internal sense there are arcana of heaven, which lie stored up and hidden there, and which can never be seen so long as the mind, together with the eye, is kept in the historicals; nor are they revealed until the mind is removed from the sense of the letter. The Word of the Lord is like a body that contains within it a living soul; the things belonging to the soul do not appear while the mind is so fixed in corporeal things that it scarcely believes that there is a soul, still less that it will live after death; but as soon as the mind withdraws from corporeal things, those which are of the soul and life become manifest. And this also is the reason, not only why corporeal things must die before man can be born anew, or be regenerated, but also why the body itself must die so that he may come into heaven and see heavenly things.

[2] Such also is the case with the Word of the Lord: its corporeal things are those which are of the sense of the letter; and when the mind is kept in these, the internal things are not seen at all; but when the former are as it were dead, then for the first time are the latter presented to view. But still the things of the sense of the letter are similar to those which are with man while in the body, to wit, to the knowledges of the memory that come from the things of sense, and which are general vessels that contain interior or internal things within them. It may be known from this that the vessels are one thing, and the essentials contained in the vessels another. The vessels are natural; the essentials contained in the vessels are spiritual and celestial. So likewise the historicals of the Word, and all the expressions in the Word, are general, natural, and indeed material vessels, in which are things spiritual and celestial; and these in no wise come into view except by the internal sense.

[3] This will be evident to everyone from the mere fact that many things in the Word are said according to appearances, and indeed according to the fallacies of the senses, as that the Lord is angry, that He punishes, curses, kills, and many other such things; when yet in the internal sense they mean quite the contrary, namely, that the Lord is in no wise angry and punishes, still less does He curse and kill. And yet to those who from simplicity of heart believe the Word as they apprehend it in the letter, no harm is done while they live in charity. The reason is that the Word teaches nothing else than that everyone should live in charity with his neighbor, and love the Lord above all things. They who do this have in themselves the internal things; and therefore with them the fallacies taken from the sense of the letter are easily dispelled.