Cieloe e le sue meraviglie e inferno da ciè che è stato visto e udito

EMANUEL SWEDENBORG

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Translated in 2012. No copyright – Public domain

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INDICE

Prefazione dell'Autore

PARTE 1. IL CIELO

1. Il Signore è il Dio del cielo (2-6)

2. Il cielo è formato dal Divino del Signore (7-12)

3. Il Divino del Signore nel cielo è l’amore per Lui e la carità verso il prossimo (13-19)

4. Il cielo consta di due regni (20-28)

5. Esistono tre cieli (29-40)

6. I cieli sono composti da innumerevoli società (41-50)

7. Ogni società è un cielo in una forma minore, e ogni angelo lo è nella forma più piccola (51-58)

8. Il cielo nel suo insieme ha la forma di un singolo uomo (59-67)

9. Ogni società nel cielo ha la forma di un singolo uomo (68-72)

10. Ogni angelo quindi ha una forma assolutamente umana (73-77)

11. Dalla Divina umanità del Signore consegue che il cielo in generale e nel particolare ha la forma di un uomo (78-86)

Passi estratti da Arcana Coelestia, concernenti il Signore e la sua Divina umanità

12. C'è una corrispondenza fra tutte le cose del cielo e tutte le cose dell’uomo (87-102)

13. C'è una corrispondenza del cielo con tutte le cose del mondo (103-115)

14. Il sole nel cielo (116-125)

15. La luce e il calore nel cielo (126-140)

16. Le quattro regioni del cielo (141-153)

17. Il cambiamento di stato degli angeli nel cielo (154-161)

18. Il tempo nel cielo (162-169)

19. Rappresentazioni e apparenze nel cielo (170-176)

20. Gli abiti con cui appaiono vestiti gli angeli (177-183)

21. Le residenze degli angeli (184-190)

22. Lo spazio nel cielo (191-199)

23. La forma del cielo, da cui sono determinate le affiliazioni e le comunicazioni (200-212)

24. Le amministrazioni nel cielo (213-220)

25. Il culto Divino nel cielo (221-227)

26. Il potere degli angeli nel cielo (228-233)

27. Il linguaggio degli angeli (234-245)

28. Il linguaggio degli angeli presso l’uomo (246-257)

29. La scrittura nel cielo (258-264)

30. La sapienza degli angeli nel cielo (265-275)

31. Lo stato di innocenza degli angeli nel cielo (276-283)

32. Lo stato di pace nel cielo (284-290)

33. L’unione del cielo con il genere umano (291-302)

34. L’unione del cielo con l’uomo attraverso la Parola (303-310)

35. Cielo e inferno provengono dal genere umano (311-317)

36. I pagani, ovvero i popoli che vivono al di fuori dalla chiesa, nel cielo (318-328)

37. I bambini nel cielo (329-345)

38. Il savio e il semplice nel cielo (346-356)

Passi estratti da Arcana Coelestia, concernenti le conoscenze

39. Il ricco e il povero nel cielo (357-365)

40. Matrimoni nel cielo (366-386)

41. Le occupazioni degli angeli nel cielo (387-394)

42. La gioia e la felicità celesti (395-414)

43. L’immensità del cielo (415-420)

PARTE 2. IL MONDO DEGLI SPIRITI E LO STATO DELL'UOMO DOPO LA MORTE

44. Cosa è il mondo degli spiriti (421-431)

45. Ogni uomo è uno spirito, rispetto alla sua veste interiore (432-444)

46. La resurrezione dell’uomo dalla morte e la sua ammissione alla vita eterna (445-452)

47. L'uomo dopo la morte ha una forma perfettamente umana (453-461)

48. L’uomo dopo la morte gode delle percezioni dei sensi, della memoria e delle affezioni che aveva nel mondo. Nulla è perduto salvo il corpo (461-469)

49. L’uomo, dopo la morte, è tale quale è stata la sua vita nel mondo (470-484)

50. Dopo la morte, i piaceri della vita di ciascuno sono mutati in cose ad essi corrispondenti (485-490)

51. Il primo stato dell’uomo dopo la morte (491-498)

52. Il secondo stato dell’uomo dopo la morte (499-511)

53. Il terzo stato dell’uomo dopo la morte, che è uno stato di istruzione per coloro che entrano nel cielo (512-520)

54. Nessuno accede al cielo per pura misericordia, a prescindere dai mezzi (521-527)

55. Non è difficile come si crede condurre una vita che porta al cielo (528-535)

PARTE 3. INFERNO

56. Il Signore governa gli inferni (536-544)

57. Il Signor non precipita nessuno nell’inferno, è lo spirito che si precipita (545-550)

58. Tutti coloro che sono nell’inferno sono nei mali e nelle conseguenti falsitàche derivano dall’amore di sé e dall’amore del mondo (551-565)

59. Fuoco infernale e stridore dei denti (566-575)

60. Le malvagità e gli scellerati artifici degli spiriti infernali (576-581)

61. Aspetto, disposizione e numero degli inferni (582-588)

62. Equilibrio tra cielo e inferno (589-596)

63. L’uomo è mantenuto nel libero arbitrio in virtù dell’equilibrio tra cielo e inferno (597-603)

Passi estratti da Arcana Coelestia concernenti il libero arbitrio, l’influsso e gli spiriti attraverso i quali si realizza la comunicazione

Indice dei rinvii alle Scritture (omesso nella presente edizione)

Indice analitico (omesso nella presente edizione)

10261. And oil of olive. That this signifies the Lord’s Divine celestial good, is evident from the signification of “oil,” as being good both celestial and spiritual (see n. 886, 4582, 9780); and from the signification of “olive,” as being celestial love (of which below); hence by “oil of olive” is signified the good of celestial love, or what is the same, celestial good. It is called the Lord’s Divine celestial good, because all good which is essentially good in the heavens, is from the Divine of the Lord.

[2] But be it known that in itself the Lord’s Divine good is one and indivisible, for it is infinite, and contains infinite things within it. That which is infinite is one and indivisible, because the infinite things which it contains make a one. But that it is distinguished into celestial and spiritual is owing to its reception by angels in the heavens and by men on earth. As received by the angels and men who belong to the Lord’s celestial kingdom, it is called Divine celestial good; but as received by the angels and men who belong to the Lord’s spiritual kingdom, it is called Divine spiritual good; for all angels and men receive variously or dissimilarly the one only good of the Lord. Comparatively speaking this is like the heat and light of the sun of the world, which although considered in themselves they are one and indivisible, yet vary according to the times of the year and of the day, and also in a dissimilar manner in every region of the earth; and this variation of heat and light is not effected by the sun, but by the varied turning of the earth, according to the varieties of its orbit and of its rotation, thus also by the reception. Moreover, the same light varies in every object according to the reception, whence come colors. From all this it can be seen whence it is that the Lord’s Divine good, which is one and indivisible, because infinite, is called celestial and spiritual.

[3] That “oil” denotes good both celestial and spiritual, is evident from the passages above cited; but that “olive” denotes celestial love, and “oil” the perception and affection of this love, is evident from the passages in the Word where “oil” and “olive” are mentioned; as from the following, in Zechariah:

The prophet saw a lampstand all of gold, its seven lamps were upon it, two olive-trees were near it, one upon the right side of the bowl, and the other upon the left side thereof. He said to the angel, What are these two olive-trees, and what are these two olive berries, which are in the hand of the two pipes of gold? He said, These are the two sons of olives that stand beside the Lord of the whole earth (Zech. 4:2-3, 11-12, 14).

[4] What these prophetic words involve cannot be known to anyone unless he knows from the internal sense what is signified by a “lampstand,” and what by an “olive-tree;” that a “lampstand” signifies the spiritual heaven, and its “lamps” the holy truths there, see above (n. 9548, 9551, 9555, 9558, 9561, 9684); from which it is evident that an “olive-tree” signifies the celestial kingdom by virtue of its perception and affection of good; and the “olive berries,” the holy goods there, the truths of which are signified by the “sons of olives.” “Two” signifies the internal and the external of this kingdom, and the conjunction.

[5] Like things are signified by “oil” and “lampstand” in these passages:

I will give to My two witnesses that they may prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive-trees, and the two lampstands, that stand before the God of the earth (Revelation 11:3-4).

I will plant in the wilderness the cedar of shittim, and the myrtle, and the wood of oil (Isaiah 41:19).

The “cedar” and the “wood of oil” are mentioned because the “cedar” signifies spiritual good, and the “wood of oil” celestial good. Spiritual good is charity toward the neighbor, and celestial good is love to the Lord; to “plant these trees in the wilderness” means in lands outside the church, thus among the Gentiles.

[6] In Hosea:

His branches shall advance, and his honor shall be as the olive, and his smell as Lebanon (Hos. 14:6).

By “the olive” is here also signified celestial good, and by “Lebanon” spiritual good, thus by “Lebanon” the like as by the “cedar,” because Lebanon was a forest of cedars.

[7] In Isaiah:

Thus shall it be in the midst of the earth, in the midst of the peoples, as the beating of an olive-tree, as the grape gleanings when the vintage is completed (Isaiah 24:13; also 17:6).

It is said “the beating of an olive-tree, and the gleanings of the completed vintage,” because the “olive-tree” signifies the church which is in celestial good, and the “vine” the church which is in spiritual good; for in the Word where good is treated of, truth also is treated of, by reason of their marriage; and in like manner where the celestial is treated of, the spiritual also is treated of. Moreover, the celestial is predicated of good, and the spiritual of truth (see the places cited in n. 9263, 9314); and therefore it is so concerning the vine and the olive (that a “vine” denotes the spiritual church and its good and truth, see n. 1069, 5113, 6376, 9277).

[8] For this reason the “vine” and the “olive” are mentioned together elsewhere, as in David:

Thy wife shall be as a fruitful vine in the sides of thy house, thy sons like olive-plants round about thy table (Psalms 128:3).

The fig-tree shall not blossom, neither shall produce be in the vines: the work of the olive shall deceive (Hab. 3:17).

The most of your gardens and your vineyards and your fig-trees and your olive-trees hath the worm devoured (Amos 4:9).

The “fig-tree” also is here mentioned because the “fig-tree” signifies the good of the external church (n. 5113), but the “vine” the good of the internal spiritual church, and the “olive” the good of the internal celestial church (as in other places).

[9] As the “wood of oil” signified the good of celestial love, therefore the two cherubs which were in the adytum of the temple were made of wood of oil, as were the doors, threshold, and posts (1 Kings 6:23, 31-32); for by the adytum of the temple was represented the inmost heaven, where celestial good is, and therefore all things therein signified celestial things. (That the ark which was there, and for which the adytum was made, signified the inmost heaven where the Lord is, see n. 9485)

[10] Moreover, the like was signified by the “Mount of Olives”—which was over against the temple—as by the “olive,” just as the like was signified by “Lebanon” as by the “cedar;” and therefore in order that there might be represented in the heavens all things which the Lord performed when He was in the world, and especially Divine celestial things, the Lord was very often on the Mount of Olives when He was at Jerusalem, as is evident in Luke:

Jesus was for days teaching in the temple, but in the nights He went out and passed them in the Mount that is called of Olives (Luke 21:37).

Jesus came out, and went, as His custom was, into the Mount of Olives (Luke 22:39).

(That this mountain was over against the temple, see Mark 13:3; Matthew 24:3.)

[11] That the “Mount of Olives” signified Divine celestial good, is evident in Zechariah, where it is said:

The feet of Jehovah shall stand upon the Mount of Olives which is before the faces of Jerusalem, and He shall there fight against the nations; and this mountain shall cleave asunder, part toward the east, and toward the sea, with a great valley; and part of the mountain shall withdraw toward the north, and part toward the south (Zech. 14:4).

There is here described the state of heaven and the church when the Lord was in the world, and fought against the hells and overcame them, and at the same time brought back the heavens into order; the “nations” there against which He fought denote evils from the hells; the “Mount of Olives” upon which His feet stood, denotes the Divine good of the Divine love, for from this He fought and conquered; the “cleaving asunder of the mountain toward the east and toward the sea, with a great valley,” signifies the separation of heaven and hell; as also does its “withdrawal toward the north and the south;” for those are said to be “in the south” who are in the light of truth; “in the east,” those who are in the love of good; but “toward the sea,” those who are in evils; and “to the north,” those who are in falsities.

9263. Mention is often made in the Word of “the righteous,” of “righteousness,” and of “to be made righteous;” but what is specifically signified by these expressions is not yet known. The reason why it is not known is that hitherto it has been unknown that every expression in the Word signifies such things as belong to the internal church and to heaven, thus to the internal man (for the internal of the church, and heaven, are in the internal man), and also that these interior things in the Word differ from the exterior things which are of the letter, as spiritual things differ from natural, or as heavenly things differ from earthly, the difference of which is so great that to the natural man there scarcely appears any likeness, although there is full agreement. As this has been unknown, it could not be known what is signified in the Word, in its spiritual and celestial senses, by “the righteous,” by “righteousness,” and by “to be made righteous.” It is believed by the heads of the church that he is righteous, and has been made righteous, who is acquainted with the truths of faith from the doctrine of the church and from the Word, and consequently is in the trust and confidence that he is saved through the Lord’s righteousness, and that the Lord has acquired righteousness by fulfilling all things of the Law, and that He acquired merit because He endured the cross, and thereby made atonement for and redeemed man. Through this faith alone a man is believed to be made righteous; and it is believed further that such are they who are called in the Word “the righteous.”

[2] Yet it is not these who are called “righteous” in the Word; but those who from the Lord are in the good of charity toward the neighbor; for the Lord alone is righteous, because He alone is righteousness. Therefore a man is righteous, and has been made righteous, insofar as he receives good from the Lord, that is, insofar, and according to the way, in which he has in him what belongs to the Lord. The Lord was made righteousness through His having by His own power made His Human Divine. This Divine, with the man who receives it, is the Lord’s righteousness with him, and is the very good of charity toward the neighbor; for the Lord is in the good of love, and through it in the truth of faith, because the Lord is Divine love itself.

[3] The good of charity toward the neighbor is exterior good, which is signified by “the righteous;” and the good of love to the Lord is interior good, which is signified by “the innocent,” as shown in the foregoing section. That the good of love toward the neighbor from the Lord is “the righteous” in the proper sense, can be seen from the passages in the Word where mention is made of “the righteous,” of “righteousness,” and of “to be made righteous;” as in Matthew:

Then shall the righteous answer Him, saying, When saw we Thee a hungered, and fed Thee? or thirsty, and gave Thee drink? When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? When saw we Thee sick, or in prison, and came unto Thee? But the King shall answer and say unto them, Verily, I say unto you, Insomuch as ye did it unto one of the least of these My brethren, ye did it unto Me. And the righteous shall go into eternal life (Matthew 25:37-40, 46);

[4] those are here called “the righteous” who have performed the goods of charity toward the neighbor, which are here recounted. And that the goods of charity are the Lord with them is said openly: “insomuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me” (n. 4807-4810, 4954-4959, 5063-5071). These are also called “the sheep,” for by “sheep” are signified those who from the Lord are in the good of charity (n. 4169); whereas by “the goats” which are on the left hand, and are condemned, are signified those who are in faith separate from charity (n. 4169, 4769). The same are signified by “the righteous” in another passage in Matthew:

The angels shall go forth, and shall sever the evil from the midst of the righteous (Matthew 13:49);

and in Luke:

Thou shalt be recompensed in the resurrection of the righteous (Luke 14:14).

[5] From this it is evident what is signified by,

The righteous shall shine forth as the sun in heaven (Matthew 13:43);

namely, that they are in the good of love from the Lord; for the Lord is the sun in the other life, and that which is from the Lord as the sun there is the good of love (n. 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5097, 7078, 7083, 7171, 7173, 7270, 8487, 8812). Hence the Lord is called “the Sun of Righteousness” (Malachi 4:2).

In Daniel:

The intelligent shall shine as the brightness of the expanse, and they that make many righteous as the stars for ever and ever (Daniel 12:3);

“the intelligent” denote those who are in the truth and good of faith; and “they that make many righteous” denote those who lead to the good of charity through the truth and the good of faith; “to shine forth as the stars” denotes to be in the intelligence of truth and the wisdom of good, consequently in eternal happiness; for the “stars” denote the knowledges of truth and good, from which are intelligence and wisdom (n. 2495, 2849, 4697).

[6] “The righteous” is thus described in David:

Jehovah upholdeth the righteous; the righteous showeth mercy, and giveth. Every day the righteous showeth mercy, and lendeth. The righteous shall possess the land. The mouth of the righteous meditateth wisdom, and his tongue speaketh judgment; the law of his God is in his heart (Psalms 37:17, 21, 2 37:26, 29-31).

These things are goods of charity, which belong to “the righteous.” The church knows that these goods of charity are from the Lord, insomuch that they are the Lord’s in the man. “The righteous” is also described in Ezekiel 18:5-9, 21; 33:15-20.

[7] From all this it can be seen what is signified by “the righteous,” and by “righteousness,” in the following passages of Matthew:

Blessed are those who hunger and thirst after righteousness, for they shall be filled (Matthew 5:6).

He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward (Matthew 10:41).

Many prophets and righteous men have desired to see the things which ye see, but have not seen them (Matthew 13:17).

Woe unto you, scribes and Pharisees, hypocrites! For ye build the sepulchers of the prophets, and garnish the tombs of the righteous; upon you shall come all the righteous blood shed on the earth, from the blood of righteous Abel (Matthew 23:29, 35);

“the prophets” denote those who teach the truths and goods of faith, and in the abstract sense, the doctrines of faith (n. 2534, 7269); and “the righteous” denote those who live a life of charity, and in the abstract sense the good of charity. (That Abel, who is called “righteous,” represented the good of charity, see n. 342, 374)

[8] In Isaiah:

The righteous hath perished, and no man layeth it to heart; and men of holiness are gathered, none understanding; for because of evil the righteous is gathered (Isaiah 57:1).

Thy people shall be all righteous; they shall possess the land eternally (Isaiah 60:21).

Drip down, ye heavens, from above, and let the clouds flow down with righteousness; let the earth open, that they may bring forth the fruit of salvation, and let righteousness spring up together. I, Jehovah, speak righteousness, I declare things that are right (Isaiah 45:8, 19);

“righteousness” denotes that which is from the good of love; and “things that are right,” that which is from the truths of faith. Again:

Thus said Jehovah: Keep ye judgment, and do righteousness; for My salvation is near, and My righteousness, that it may be revealed (Isaiah 56:1);

by “judgment” is signified the truth which is of faith; and by “righteousness,” the good which is of charity; wherefore it is said, “and do righteousness.” That “righteousness” denotes the good of charity from the Lord, is meant by “My righteousness is near that it may be revealed.”

[9] In many other passages also mention is made of “judgment and righteousness;” and by “judgment” is signified truth, and by “righteousness” good; as in Jeremiah:

Thus said Jehovah, Do ye judgment and righteousness; and deliver the spoiled out of the hand of the oppressor. Woe unto him that buildeth his house not in righteousness, and his upper chambers not in judgment. Did not thy father eat and drink, and do judgment and righteousness? Then it was well with him (Jeremiah 22:3, 13, 15);

“judgment” denotes those things which are of truth; and “righteousness” those things which are of good.

In Ezekiel:

If the wicked turn from his sin, and do judgment and righteousness, none of his sins that he hath sinned shall be remembered against him; he hath done judgment and righteousness; living he shall live. When the wicked turneth from his wickedness, and doeth judgment and righteousness, for these he shall live (Ezekiel 33:14, 16, 19

And in other places also (Isaiah 56:1; 9:7; 16:5; 26:7, 9; 33:5, 15 58:2; Jeremiah 9:24; 23:5; 33:15; Hosea 2:19-20; Amos 5:24; 6:12; Psalms 36:5-6; 119:164, 172).

It is said “judgment and righteousness,” because in the Word whenever truth is treated of, good also is treated of, because of the heavenly marriage, which is the marriage of good and truth, in every detail of it (n. 683, 793, 801, 2173, 2516, 2712, 4137, 5138, 5502, 6343, 7945, 8339). As “righteousness” belongs to good, and “judgment” to truth, in other passages it is said “righteousness and truth,” as in Zech. 8:8; Psalms 15:2; 36:5-6; 85:10-11.