3145. And loosed the camels. That this signifies freedom for those things which were to serve, is evident from the signification of “loosing,” as being to make free; and from the signification of “camels,” as being general memory-knowledges, and thus the things which were to serve (as just above, n. 3143). The real case herein is this: Without freedom no production of truth in the natural man is possible, nor any calling forth therefrom into the rational, and conjunction with good there. All these things take place in a free state; for it is the affection of truth from good which produces freedom. Unless truth is learned from affection, thus in freedom, it is not implanted; still less is it exalted toward the interiors and there made faith. That all reformation is effected in freedom, and that all freedom is of affection, and that the Lord keeps man in freedom, so that he may from himself and from what is his own be affected with truth and good and thereby be regenerated, may be seen above (n. 2870-2893). This is what is signified by “loosing the camels;” for if they were not significative of such things, these particulars would be too trifling to be recorded.

548. I have spoken several times to spirits recently arrived from the world about the state of eternal life, and have said that it was important for them to know who the Lord of that kingdom is, what is the system of government, and what form that government takes. It is the same in the world when people go to another kingdom; they wish to know beforehand who the king is and what he is like, what is the system of government, and many other facts concerning that kingdom. How much more does this apply in that kingdom where they are going to live for ever. I have told them that the Lord alone rules not only heaven but also the whole universe, for He who rules the one must rule the other, and also that the kingdom which they are now in is the Lord's kingdom, and that the laws of this kingdom are eternal truths, every one of which is based on the incomparable law that they are to love the Lord supremely and the neighbour as themselves. Indeed if they wished to be as the angels, they must now go beyond that and love the neighbour more than themselves.

[2] On hearing these things they have been speechless, for during their life-time they had heard something of the sort but had not believed it. Even though they had heard that they were to love the neighbour as themselves, they have been amazed that such love exists in heaven, and that it is possible for anyone to love the neighbour more than himself. They have been informed however that in the next life all goods increase without limit, whereas life in the body is such that they cannot progress beyond the point of loving their neighbour as themselves, because they are engrossed in bodily interests. Once the latter have been removed however, love becomes purer, and at length angelic. And this is loving the neighbour more than themselves.

[3] The possibility of such love has been made clear from the conjugial love of certain persons who would die rather than let their partner be harmed. It is also clear from the love of parents for their children; a mother would rather endure starvation than see her child go hungry, as is true even of birds and of animals. The possibility of that love is also apparent in real friendship in which people risk any danger for the sake of their friends. It is apparent even from that polite but counterfeit friendship which seeks to imitate real friendship by offering choicer things to those they wish well to, and by paying lip-service to good will even though it does not exist in their hearts. Finally, the possibility of loving the neighbour more than oneself is clear from the very nature of love whose joy resides in serving others for love's sake and not one's own. But people who loved themselves more than anybody else have not been able to grasp these things; nor have those who during their lifetime were eager for money, and least of all the avaricious.