575. Het tandengeknars evenwel is het voortdurend strijden en vechten van valsheden met elkaar, dus van degenen die in valsheden zijn, eveneens verbonden met verachting van anderen, vijandelijkheid, spot, hoon en laster, die ook in verscheidene soorten van twisten uitbreken; want ieder strijdt voor zijn eigen valse en neemt haar waar. Deze twisten en gevechten worden buiten die hellen gehoord als het knarsen van tanden, en worden ook in tandengeknars veranderd wanneer waarheden uit de hemel er invloeien. In die hellen zijn al degenen die de natuur erkend en het Goddelijke ontkend hebben. In de diepste hellen zij die zich in zulk een ontkenning bevestigd hebben. Daar deze in het geheel geen licht uit de hemel kunnen ontvangen en dus niets in hun binnenste kunnen zien, zijn zij voor het merendeel vleselijke, zinnelijke geesten, die niets geloven dan dat wat zij met hun ogen zien en met hun handen tasten. Daarom zijn alle valsheden van de zin tuigen voor hen waarheden, vanuit welke zij dan ook strijden. Dit is de reden, dat hun getwist gehoord wordt als het knarsen van tanden; want alle valsheden in de geestelijke wereld geven een knarsend geluid en tanden stemmen overeen met de uiterste dingen in de natuur en evenzo met de uiterste dingen in de mens die vleselijk zinnelijk zijn. Dat er in de hellen tandengeknars is, kan men zien in Mattheüs 8:12; 13:42, 50; 22:13; 24:51; 25:30; en in Lucas 8:28.

22. I demonstrated in many sections of my book HEAVEN AND HELL that heaven and hell are from the human race; for instance, in the following. Nations and peoples outside the church in heaven (318-328). Children in heaven (329-345) The wise and the simple in heaven (345-356). The rich and the poor in heaven (357-365). Each individual is a spirit in his interiors (432-444). Man after death possesses a perfect human form (453-460). Man after death has every sense, memory, thought and affection which he had in the world, and leaves nothing behind except his earthly body (461-469). Man's first state after death (491-498); his second state (499-511); his third state (512-517). Further about the hells (536-588), All of these passages offer detailed proofs that heaven is not composed of a class of angels created from the beginning, nor hell of a devil and his crew, but only of those who were born as human beings.

499. THE SECOND STATE OF MAN AFTER DEATH

The second state of man after death is called the state of his interiors, because he is then let into the interiors of his mind, that is, of his will and thought; while his exteriors, which he had been in during his first state, are laid asleep. Whoever gives any thought to man's life and speech and action can know that everyone has exteriors and interiors, that is, exterior and interior thoughts and intentions. This he can know from these things. In civil life one thinks about others in accordance with what he has heard and learned of them by report or conversation; but he does not talk with them in accordance with his thought; and if they are evil he nevertheless treats them with civility. That this is so is known especially in the case of pretenders and flatterers, who speak and act in one way and think and will in a wholly different way; also in the case of hypocrites, who talk about God and heaven and the salvation of souls and the truths of the Church and their country's good and their neighbour as if from faith and love, although in heart they believe otherwise and love themselves alone.

[2] From these things it can be established that there are two kinds of thought, one exterior and the other interior; and that there are those who speak from exterior thought, while from their interior thought they have other sentiments, and that these two kinds of thought are kept separate, since the interior is carefully prevented from flowing into the exterior and becoming manifest in any way. By creation man is so formed as to have his interior and exterior thought make one by correspondence; and these make one in those who are in good, for such both think and speak what is good only. But in those who are in evil, interior and exterior thought do not make one, for such think what is evil and say what is good. With such there is an inversion of order, for good with them is on the outside and evil within; and in consequence, evil has dominion over good, and subjects it to itself as a servant, that it may serve it as a means for gaining its ends, which are of the same nature as their love. Because there is such an end in the good that they seek and do, it is evident that good with them is not good, but is infected with evil, however good it may appear in external form to those not acquainted with their interiors.

[3] It is otherwise with those who are in good. With such, order is not inverted; but good from interior thought flows into exterior thought, and thus into speech and act. This is the order into which man was created; for in heaven, and in the light of heaven, such are the interiors of those there. And as the light of heaven is the Divine Truth that goes forth from the Lord, and consequently is the Lord in heaven (126-140), therefore such are led by the Lord. All these things have been said to make known that every man has interior thought and exterior thought, and that these are distinct from each other. When thought is mentioned, will also is understood, for thought is from the will, and no one can think apart from the will. All this makes clear what is meant by the state of man's exteriors and the state of his interiors.