XV.

UNLESS USE BE THE AFFECTION OR OCCUPATION OF MAN, HE IS NOT OF SOUND MIND.

Man has external thought and he has internal thought. A man is in external thought when he is in company, that is, when listening or speaking or teaching or acting, and also when writing; but he is in internal thought when he is at home and gives free course to his interior affection. Internal thought is the proper thought of his spirit within itself; but external thought is the proper thought of his spirit in the body. Both remain with man after death, and even then it is not known what the quality of the man is until his external thought is taken away; after that he thinks, speaks, and acts from his affection. The man of sound mind will then see and hear wonderful things. He will hear and see that many who in the world talked wisely, discoursed learnedly, taught with erudition, wrote knowingly, and also acted discreetly, as soon as the external of their minds has been taken away, think, speak, and act as insanely as crazy people in the world; and what is wonderful, they then believe themselves to be wiser than others. [2.] But that they may not continue in their insanity, they are at times remitted into externals, and thereby into their own civil and moral life in which they were in the world. When in company there and in heaven, a remembrance of those insanities is given them; and then they themselves see and confess that they spoke insanely and acted foolishly; but the moment they are remitted into their interiors, that is, into what is proper to their spirits, they are insane, just as before.

Their insanities are of many kinds; which may all be included in this, that they will to get dominion, to steal, to commit adultery, to blaspheme, to do harm; to despise, reject, or deride what is honest, just, and sincere, and every truth and good of church and heaven. And, what is more, they love this state of their spirit; for the experiment has been tried with many whether they would rather think sanely or insanely, and it has been shown that they prefer to think insanely.

Moreover, it has been disclosed that they are such because they loved self and the world above all things, and gave thought to uses only for the sake of honor and gain, and greatly pre

ferred enjoyments of the body to enjoyments of the soul. In the world they were such as never to think sanely within themselves except with men before them.

There is this sole remedy for their insanity: to be put to work in hell under a master. So long as they are at work there, they are not insane; for the works with which they are occupied hold the mind, as it were, in prison and bonds, to prevent its wandering into the delirious fancies of those lusts. Their tasks are done for the sake of food, clothing, and lodging, thus unwillingly from necessity, and not freely from affection.

[3.] But on the other hand, all those who in the world have loved uses and who have performed uses from love of them, think sanely in their spirits, and their spirits think sanely in their bodies; for with such, interior thought is exterior thought, and from the former through the latter is their speech, and likewise their action. Affection for use has kept their minds in itself, nor does it suffer them to stray into vanities, into what is lascivious and filthy, into what is insincere and deceitful, into the mockeries of various lusts. After death they are of a like character: their minds are in themselves angelic; and when the outer thought is taken away, they become spiritual, and angels, and thus recipients of heavenly wisdom from the Lord.

From all that has been said, it is now plain that unless use be the affection or occupation of a man, he is not of sound mind.

XVI.

EVERY MAN IS AN AFFECTION; AND THERE ARE AS MANY VARIOUS AFFECTIONS AS MEN THAT HAVE BEEN BORN, AND WILL BE BORN TO ETERNITY.

This can be seen especially from the angels of heaven and from the spirits of hell, all of whom are affections; the spirits of hell evil affections, which are lusts, and the angels of heaven good affections. Every man is an affection for the reason that his life is love, and the continuations and derivations of love are what are called affections; consequently affections in themselves are loves, but subordinate to the general love as their lord or head. Since, therefore, life itself is love, it follows that each and all things of life are affections, and consequently that man himself is an affection.

[2.] Most persons in the world will wonder that this is so, as It has been granted me to know from the testimony of all who pass from the natural world into the spiritual world. Thus far I have not found one who had known that he was an affection; few even knew what affection is; and when I told them that affection is love in its continuation and derivation, they inquired what love is; saying that they know what thought is, because they have a perception of it; but not what affection is, because of this no one has such a perception. That there is love in the natural order of things, they said that they knew from the love of a bride before marriage, and from a mother's love towards infants, and in some small measure from a father's love when he kisses a betrothed wife or his babe; and some in place of these said harlot. [3.] When I said to them that thought is nothing whatever by itself, but is something by affection, which is of man's life's love, because thought is from affection, as a thing is formed by that which forms it; also that thought is perceived, and not affection, because the thing formed is perceived and not what forms it, just as the body is perceived by the bodily senses and the soul is not,-inasmuch as they were amazed at what was said to them, they were instructed in the subject by many matters of experience; as for example, that all things of thought are from affection and according to it; again that they could neither think without affection nor contrary to it; also that every one is such as his affection is, and therefore every one is judged according to his affection, and no one according to his speech; for speech proceeds from the thought belonging to external affection, which is a desire to be courteous, to please, to be praised, to be regarded as good citizens, and men of morality and wisdom, and all these things for the sake of ends belonging to internal affection, of which ends such things are means. And yet from the sound of his speech, unless a man be a consummate hypocrite, the affection itself is heard; for vocal speech belongs to thought, but its sound belongs to affection. Wherefore they were told that as there is no speech without sound, neither can there be thought without affection; and that it is plain therefore that affection is the all of thought, as sound is the all of speech, for speech is only articulation of sound. By all this they were instructed that man is nothing but affection; and further, as a consequence, that all heaven is divided, and all hell, as a kingdom is, into provinces and societies, according to generic and specific differences of affections, and not at all in accordance with any dif

ferences of thoughts; also that the Lord alone has knowledge of these differences. From this it follows that there are infinite varieties and differences of affections, as many as there are men that have been born and will be born to eternity.

XVII.

MAN HAS ETERNAL LIFE ACCORDING TO HIS AFFECTION FOR USE.

Since affection is the man himself, and use is its effect and work, and is as a field or theatre for its exercise, and since affection is not found apart from its subject, even so the affection of man's life is not found apart from use; and since affection and use make one, so man, who is affection, is known as to his quality from use,-imperfectly and slightly in the natural world, but clearly and fully in the spiritual world. For the spiritual discloses the affection and all its particulars, since in its essence the spiritual is divine love and divine wisdom, and in its manifestation is the heat and the light of heaven; and these disclose the affections of uses, as the heat of the sun of the world discloses objects of the earth by odors and flavors, and its light discloses them by its various colors and distinctions of shade. Every man has eternal life according to his affection for use, for the reason that affection is the man himself; consequently such as the affection is, such is the man.

[2.] But affection for use is generically of two kinds, spiritual and natural. In external form the two are alike, but in internal wholly unlike; for this reason they are not known the one from the other by men in the world, but are readily known by angels in heaven; for they are wholly opposite, since spiritual affection for use gives heaven to man, while natural affection for use, without spiritual, gives hell; for natural affection for use looks only to honors and gains, thus to self and the world as ends, while spiritual affection for use looks to the glory of God and to uses themselves, thus to the Lord and the neighbor as ends. [3.] For there are men in the world who discharge their duties and offices with much zeal, labor, and earnestness; magistrates, rulers, and officers, performing their functions with all diligence and industry; priests, leaders, ministers, preaching with warmth

as if from zeal; learned men who write books full of piety, doctrine and learning; and others of a like character; and thereby they perform eminent uses to the church, to their country, to society, and to their fellow-citizens: and yet many do these things from mere natural affection, which is for the sake of self, that they may be honored and exalted to dignities, or for the sake of the world, that they may gain wealth and become rich. In some these ends so enkindle an affection for doing uses that they sometimes perform more excellent uses than those do who are in a spiritual affection for use. I have spoken with many after death when they had become spirits, who had been in this kind of affection for use, and who then demanded heaven on the ground of merit; but as they had performed uses from merely natural affection, thus for the sake of self and the world, and not for the sake of God and the neighbor, they received answer like this in Matthew:

"Many will say to Me in that day, Lord, have we not prophecied by Thy name, and in Thy name have cast out demons, and in Thy name done many mighty works? And then will I profess unto them, I know you not; depart from Me all ye that work iniquity" (vii. 22-29).

And in Luke:

"Then shall ye begin to say, We did eat and drink before Thee, and Thou didst teach in our streets. But he shall say, I say unto you, I know you not whence ye are, depart from Me all ye workers of iniquity" (xiii. 26, 27).

[4.] Moreover, they were examined as to what they had been in the world, and their interiors were found to be full of lusts and evils therefrom pressed together, and with some these appeared fiery from love of self, with some livid from love of the world, with some dusky from the rejection of things spiritual; while their exteriors from uses in external form still appeared snow-white and purple. From all this it is clear that although they had done uses, yet with themselves they had given no thought to anything but reputation with a view to honors and gains, and that these were their spirits' own, and they were in them and these were their life, also that their good actions were either purely deceptive appearances, or merely means conducive to these things as ends. Thus much about the natural affection for uses. [5.] But the spiritual affection for use is both internal and external, and it is external or natural to the same extent that it is spiritual; for what is spiritual flows into what is natural, and brings it into the order of correspondence, thus into an image of itself. But as there is in