# The Swedenborg Library Vol 1/Chapter 10

X.
THE SECOND STATE AFTER DEATH.
HE second state of man after death is called the state of his interiors, because he is then let into the interiors which belong to his mind, or to his will and thought: and his exteriors, in which he had been in his first state, are laid asleep. Every one who observes the life of man, and his speech and actions, may know that with every one there are things exterior and interior, or exterior and interior thoughts and intentions. This may be known from the following considerations:
Every one in civil life thinks of others according to what he has heard and understood concerning them, either from report or from conversation. Yet he does not speak with them according to his thought; and although they are evil, still he treats them with civility. That this is the case is especially evident from pretenders and flatterers, who speak and act altogether different from what they think and will and from 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 neighbor, as if from faith and love; when yet in ​heart they believe quite differently from what they talk, and love themselves alone.
From these considerations it may be evident that there are two classes of thoughts, one exterior and the other interior; and that people speak from their exterior thought, and in their interior they entertain different sentiments; and that these two classes of thoughts are separated, care being taken lest the interior flow into the exterior, and in any way appear. Man is so formed by creation that his interior thought should act as one with his exterior by correspondence; and it likewise does so act with those who are in good, for they think and speak only what is good.
But with those who are in evil, interior thought does not act in unity with exterior, for they think what is evil and speak what is good. With these, order is inverted; for good with them is without, and evil within. Hence it is that evil with them has dominion over good, and subjects it to itself as a servant, that it may serve it as a means to obtain its ends, which are the things belonging to their love. And because such an end lies concealed in the good which they speak and do, it is evident that the good appertaining to them is not good, but infected with evil, however it may appear as good, in the external form, to those who are not acquainted with their interiors.
It is otherwise with those who are in good. With them order is not inverted, but good from interior ​thought flows into the exterior, and thus into the speech and actions. This is the order into which man was created; for when men are in this order their interiors are in heaven and in the light of heaven; and because the light of heaven is divine truth proceeding from the Lord, consequently is the Lord in heaven, therefore they are led by the Lord.
These things are said that it may be known that every man has interior thought and exterior thought, and that these are distinct from each other. When thought is mentioned, the will is also meant, since thought is from the will, for without the will no one can think. From these things it is evident what is the state of man's exteriors, and the state of his interiors.
When mention is made of the will and the thought, then by the will is also meant affection and love, together with all the delight and pleasure which belong to affection and love, because these have reference to the will as to their subject; for what a man wills, this he loves, and feels as pleasurable and delightful; and conversely, what a man loves and feels as pleasurable and delightful, this he wills. But by the thought is then meant all that also whereby a man confirms his affection or love; for thought is nothing else but the form of the will, or the medium whereby that which a man wills may appear in the light. This form is presented by various rational analyses, which derive their origin from the spiritual world, and belong properly to man's spirit.
​It is to be observed that man is altogether such as he is in respect to his interiors, and not such as he is in respect to his exteriors separate from his interiors. The reason is, that the interiors belong to his spirit, and the life of man is the life of his spirit; for the body lives from the spirit. Therefore also such as a man is as to his interiors, such he remains to eternity.
But since his exteriors belong also to the body, they are separated after death; and those of them which adhere to the spirit are laid asleep, and only serve as a plane for the interiors, as was shown above in treating of the memory of man which remains after death. Hence it is evident what really belongs to man, and what is not properly his own; namely, with the wicked all those things which belong to the exterior thought from which they speak, and to the exterior will from which they act, are not properly theirs, but those things which belong to their interior thought and will.
OPENING OF THE BOOK OF LIFE.
When the first state is passed through, which is the state of the exteriors treated of in the preceding chapter, the man-spirit is let into the state of his interiors, or into the state of his interior will and the thought thence proceeding, in which he had been in the world, when, being left to himself, he thought ​freely and without restraint. He falls into this state without being aware of it, just as in the world when he withdraws the thought which is next to speech, or from which speech proceeds, toward his interior thought, and abides in the latter. Therefore when the man-spirit is in this state, he is in himself, and in his very life; for to think freely from the affection properly his own, is the very life of man, and is himself.
The spirit in this state thinks from his own will, thus from his own affection, or from his own love; and then his thought makes one with his will, and so completely one, that he scarcely appears to think, but merely to will. It is nearly the same when he speaks; yet there is this difference, that he feels some degree of fear lest the thoughts of his will should go forth naked, since by social intercourse in the world this reserve has also become the habit of his will.
All men without exception are let into this state after death, because it is the proper state of their spirits. The former state is such as that of the man was as to his spirit when he was in company, which state is not properly his own. That this state, or the state of his exteriors, in which a man is at first after death,—as treated of in the preceding chapter,—is not properly his own, may be evident from many considerations; as from this, that spirits not only think but also speak from their own affection; for their speech proceeds from their affection, as may appear from what was said and shown in the ​chapters concerning the speech of angels. The man also thought, in a similar manner in the world when he thought within himself; for then he did not think from the speech of his body, but only saw the things thought of; and at the same time saw more in a minute, than he could afterwards utter in half an hour.
That the state of man when he is in his exteriors is not properly his own, or that of his spirit, is also evident from this consideration: that when he is in company in the world, he speaks according to the laws of moral and civil life, and his interior thought governs his exterior as one person governs another, to prevent its passing beyond the limits of decorum and good manners. The same is evident also from this, that when a man thinks within himself, he also thinks how he must speak and act in order to please, and to obtain friendship, good-will, and favor; and this by methods foreign to his inclination, thus otherwise than he would do if he acted from his own proper will.
From these facts it is evident that the state of his interiors into which the spirit is let, is the state that properly belongs to him; and was therefore the man's real state when he lived in the world.
CONDUCT OF SPIRITS IN THIS STATE.
When a spirit is in the state of his interiors, it plainly appears what the man's internal and real ​character was when in the world; for he then acts from his proprinm. He who was interiorly in good in the world, then acts rationally and wisely,—more wisely indeed than in the world, because he is released from his connection with the body, and consequently with terrestrial things which caused obscurity, and as it were interposed a cloud.
But he who was in evil in the world, then acts foolishly and insanely,—more insanely indeed than he did in the world, because he is in freedom and under no restraint. For when he lived in the world, he was sane in externals, since he thereby assumed the appearance of a rational man. Therefore when his externals are removed from him, his insanities are revealed.
A bad man who in externals puts on the semblance of a good one, may be compared to a vessel exteriorly bright and polished, and covered with a lid, within which is concealed every kind of filth; according to the Lord's declaration: "Ye are like unto whited sepulchres, which outwardly appear beautiful, but within are full of the bones of the dead, and of all uncleanness," Matt, xxiii. 27.
All who have lived in good in the world, and have acted from conscience,—who are those that have acknowledged the Divine and have loved divine truths, especially those who have applied them to life,—appear to themselves, when let into the state of their interiors, like persons who are awakened out ​of sleep, and like those who come from darkness into light. They also think from the light of heaven, thus from interior wisdom, and they act from good, thus from interior affection. Heaven flows in likewise into their thoughts and affections with an interior blessedness and delight, whereof before they had no knowledge; for they have communication with the angels of heaven. Then also they acknowledge the Lord, and worship Him from their very life; for they are in their own proper life when in the state of their interiors, as just stated. And they likewise acknowledge and worship Him from freedom, for freedom belongs to interior affection. Thus they recede from external sanctity, and come into internal sanctity wherein essential worship really consists.
Such is the state of those who have led a Christian life according to the precepts in the Word.
But the state of those who in the world have lived in evil, and have had no conscience, and have thence denied the Divine, is diametrically the opposite. For all who live in evil, interiorly deny the Divine, however they may imagine, when in their externals, that they do not deny but acknowledge Him; for to acknowledge the Divine and to live wickedly are opposites.
Such persons in the other life, when they come into the state of their interiors, and are heard to speak and seen to act, appear like insane persons; for from their evil lusts they break out into all ​manner of abominations,—into contempt of others, ridicule, blasphemy, hatred, and revenge; they contrive plans of mischief, some of them with such cunning and malice, that it can scarcely be believed that anything of the kind could exist in any man. For in the state in which they then are, they are free to act according to the thoughts of their will, because they are separated from their exteriors, which in the world restrained and checked them. In a word, they are deprived of rationality, because in the world the rational had not resided in their interiors but in their exteriors; nevertheless they then appear to themselves to be wise beyond all others.
Such being their character, therefore when they are in this second state they are occasionally remitted for a short time into the state of their exteriors, and then into the remembrance of their actions when they were in the state of their interiors. Some are then ashamed, and acknowledge that they have been insane; some are not ashamed; and some are indignant at not being allowed to remain continually in the state of their exteriors. But it is shown to these latter what sort of persons they would be if they were continually in this state; namely, that they would endeavor to commit the same evils clandestinely, and by appearances of goodness, of sincerity and justice, would seduce the simple in heart and faith, and would utterly destroy themselves; for ​their exteriors would at length burn with a fire similar to that which rages in their interiors, and this would consume all their life.
THE REAL CHARACTER HERE DISCLOSED.
When spirits are in this second state, they appear altogether such as they were in themselves when in the world; and the things which they did and spoke in concealment are also published. For then, being no longer restrained by external considerations, they say similar things openly, and likewise endeavor to do similar things, having no fear for their reputation as in the world. They are then also brought into many states of their own evils, that their true character may appear to angels and good spirits. Thus hidden things are laid open, and secret things are uncovered, according to the Lord's words: "There is nothing covered which shall not be revealed, neither hid which shall not be known: what ye have said in darkness, shall be heard in the light, and what ye have spoken into the ear in closets, shall be preached upon the house-tops," Luke xii. 2, 3. And in another place: "I say unto you, whatsoever idle word men have spoken, they shall give account thereof in the day of judgment," Matt. xii. 36.
What sort of beings the wicked are in this state, cannot be described in a few words; for every one then is insane according to his lusts, and these are ​various. I shall therefore only adduce some particular instances, from which a conclusion may be formed respecting the rest.
They who have loved themselves above all things, and in their offices and employments have regarded their own honor, and have performed uses, not for the sake of the uses and because they took delight in them, but for the sake of reputation that they might be esteemed more worthy than others on account of them, and have thus been delighted with the fame of their own honor—these, when in this second state, are more stupid than others. For in proportion as any one loves himself, he is removed from heaven; and in proportion as he is removed from heaven, he is removed from wisdom.
But they who have been in self-love, and at the same time have been crafty, and raised themselves to honors by artful practices, consociate themselves with the worst of spirits, and learn magic arts, which are abuses of divine order, whereby they trouble and infest all who do not honor them. They lay snares; they cherish hatred; they burn with revenge; and seek to vent their rage against all who do not submit themselves. And they rush into all these enormities in proportion as the wicked crew favors them; and at last they deliberate with themselves how they may climb up into heaven so as to destroy that, or be worshipped there as gods. To such lengths does their madness go.
​Those of this class who have been of the Roman Catholic religion are more insane than the rest; for they are possessed with the notion that heaven and hell are subject to their power, and that they can remit sins at pleasure. They arrogate to themselves every divine attribute, and call themselves Christ. Their persuasion that all this is true, is so strong, that wherever it flows in, it disturbs the mind and induces a darkness that is even painful. These spirits are nearly the same in both states, but in the second they are without rationality. But concerning their insanities, and concerning their lot after they have passed through this state, some particulars will be related in the little work concerning the Last Judgment and the Destruction of Babylon.
They who have ascribed creation to nature, and hence in heart, though not with the lips, have denied the Divine, consequently all things of the church and of heaven, consociate themselves with their like in this state, and call every one a god who excels in craftiness, even worshipping him with divine honor. I have seen such spirits assembled together, adoring a magician, debating about nature, and behaving like fools, as if they were beasts under a human form. Among them also were some who in the world had been exalted to posts of dignity, and some who had been reputed learned and wise. So in other instances.
From these few examples it may be concluded ​what sort of persons they are, whose interiors which belong to the mind are closed toward heaven, as is the case with all those who have not received any influx from heaven through an acknowledgment of the Divine and a life of faith.
Every one may judge from himself what sort of a person he would be if he were of this character, and were at liberty to act without fear of the law, or of the loss of life, and without external restraints which are fears lest he should suffer in his reputation, and be deprived of honor, gain and the pleasures thence resulting. Nevertheless their insanity is restrained by the Lord, so as to prevent it from rushing beyond the limits of use,—for some use is performed by every one even of this character. Good spirits see in them what evil is, and what is its nature, and what man would be if he were not led of the Lord. It is also one of their uses to collect together wicked spirits like themselves, and to separate them from the good. It is also a use that the truths and goods, whereof the wicked have assumed an appearance in externals, are taken away from them, and they are brought into the evils of their own life, and into the falsities of evil, and are thus prepared for hell.
For no one goes to hell until he is in his own evil and in the falsities of evil, since it is not allowed any one there to have a divided mind, that is, to think and speak one thing, and to will another. ​Every evil spirit must there think what is false derived from evil, and must speak from such falsity; in both cases from the will, thus from his own proper love and its delight and pleasure; as he did in the world when he thought in his spirit, that is, as he thought in himself when he thought from interior affection. The reason is, that the will is the man himself, and not the thought, except so far as it partakes of the will; and the will is the man's very nature or disposition. Therefore to be let into his will is to be let into his nature or disposition, and also into his life, for man puts on a nature according to his life. And after death, he remains of such a nature as he had procured to himself by his life in the world, which, with the wicked, can no longer be amended and changed by means of thought or the understanding of truth.
EVIL ITS OWN PUNISHMENT.
In this second state evil spirits rush headlong into evils of every kind, and are therefore frequently and grievously punished. Punishments in the world of spirits are manifold; nor is any respect had to person, whether the culprit when in the world had been a servant or a king.
All evil carries its punishment with it. Evil and punishment are indissolubly conjoined. Therefore whoever is in evil, is also in the punishment of evil. But still no one there suffers punishment on account ​of the evil deeds which he had committed in the world, but on account of the evils which he does there. Yet it amounts to the same, and is the same thing, whether it be said that men suffer punishment on account of the evils which they did in the world, or on account of the evils which they do in the other life; since every one after death returns into his own life, and thus into similar evils; for the man is of such a character as he had been in the life of his body. That they are punished, is because the fear of punishment is the only means of subduing evils in this state. Exhortation is no longer of any avail, nor instruction, nor fear of the law or of the loss of reputation, since the spirit now acts according to his nature which cannot be restrained nor broken except by punishments.
But good spirits are never punished although they have done evils in the world; for their evils do not return. And it has also been revealed to me that their evils were of a different kind or nature; for they were not done from purpose contrary to the truth, nor from any evil heart other than that which they had received hereditarily from their parents; but they were led into the evil which they did, from a blind delight, when they were in externals separate from internals.
THE SOCIETY TO WHICH EACH ONE GOES.
Every one goes to his own society in which his spirit was while he lived in the world; for every man ​as to his spirit is conjoined to some society, either infernal or heavenly—a wicked man to an infernal society, a good man to a heavenly society. The spirit is led to that society by successive steps, and at last enters it.
An evil spirit, when he is in the state of his interiors, is turned by degrees toward his own society, and at length directly to it before this state is completed; and when completed, the evil spirit of his own accord casts himself into the hell where are those like himself. When casting himself down, he appears like one falling headlong, with the head downward and the feet upward. The reason of this appearance is, that he is in inverted order; for he had loved the things of hell, and rejected those of heaven.
Some evil spirits in this second state go into, and out of their hells alternately; but these do not then appear to fall headlong, as they do when fully vastated. The society itself, in which they were as to their spirit when in the world, is likewise shown them when they are in the state of their exteriors, that they may thence know that they were in hell even while in the life of the body; but still not in a similar state with those who are in hell itself, but in one similar to that of those who are in the world of spirits; concerning whose state, as compared with that of those who are in hell, more will be said in what follows. ​The separation of evil spirits from good ones is effected in this second state, for in the first state they are together; since while a spirit is in his exteriors, he is as he was in the world, thus as an evil person with a good one there, and as a good person with an evil one. But it is otherwise when he is brought into his interiors, and left to his own nature or will. The separation of the evil from the good is effected in various ways; generally by their being led around to those societies with which they had had communication by good thoughts and affections in their first state, and so to those whom they had induced, by external appearances, to believe that they were not evil. They are usually led around through an extensive circle, and everywhere their real character is shown to the good spirits. At the sight of them the good spirits turn themselves away; and as they turn away, so likewise the evil spirits who are led around, turn their faces away from them to the quarter where their infernal society is, which they are about to enter. Not to mention other methods of separation, which are many. (H. H. 498-511.)