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Heavenly and hellish principles
118,1. I already have another one, as you say, in the cross-hairs, who says: It is all right; the viewing of hell can be of use to some of us, but no sooner than until one knows when the hell that appears in man or in a whole human society becomes so positive that it becomes the main polarity, and those in which it is manifesting, really belong to hell. In short, one first needs to know who goes to hell, and how, and when one comes into it, before any particular knowledge of hell can have any worth. He who does not know where he can fall into the hands of the enemy, how and when, is already lost; for where he will think himself most secure, just then he will be attacked by his enemy, and he will certainly be lost without rescue. Therefore, the question is: When does a sinner, irrespective of personality, come to hell and when not?
118,2. This question can rightfully be asked, because in the Holy Scriptures is so many examples where similar sinners have come to hell and the others have been saved. But I, John, say: this question sounds like it has some wise reason; but it is not the case here. If I would describe the appearance of hell, I indirectly do that to whom hell really belongs. Hopefully, in this depiction, under the concept of hell, one will not think of a positively perverse place in which one can come, but only a state in which a free being can displace himself by his kind of love, through his action. Every human being who is only able to reasonably mature, will easily grasp with his hands, that a man will belong to hell as long as he acts according to his principles. Their principles, however, are: domination, self-love and selfishness. These three are exactly contrary to the heavenly principles, which are: humility, love for God and love for neighbor.
118,3. How easy is it to distinguish one from another, even easier than distinguishing the night from the day. Anyone who wants to know clearly whether he belongs to hell or heaven, ask his inner mind carefully. Say this one by one to the foundational inclination and love: This is mine and that is mine too; that is what I want and what I want to do; this fish is mine and the other I want to catch too; give me everything, because I want, yes, I want everything. Wherever the mind lets itself be heard as such, there is hell still the positive pole.
118,4. But when the mind says, "Nothing is mine, neither this nor that, everything is the other's and I am not worth the least, and if I have or will have something, it should not be mine, but my brother's - if that is the inner answer of the mind, heaven is the positive pole.
118,5. Therefore, if one has chosen a maiden, and another chooses her too, and the first is soon full of the most intense jealousy, and the second is also admitted, the pole of hell is already prevalent in him. But if the first one says: My love, you alone are your heart's mistress. I truly love you, therefore I do not want a sacrifice from you, but I am prepared to bring you every sacrifice for your own good; that's why you are completely free from me. Do what you want and how you feel good; You will never lose my sincere love and friendship. Because if I force your hand into my hand, I would only love me in you and would like tomake you a slave. But I do not love myself in you, but you alone in me. Therefore, from my point of view, you have the complete freedom to choose whomever you deem most suitable for your happiness.
118,6. See, from this language, the citizen of heaven already shines, for that is the speech of heaven. And whoever can speak such from the bottom of his heart, has no positive drop of hell left in it.
118,7. Those who can deny themselves at this most delicate point, can deny themselves even more in other less delicate issues. But whoever becomes jealous, and at once breaks love with his beloved, curses her in his heart with contempt, resentment, and anger, and also meets his rival, already acts from hell, which then clearly forms the positive pole in his heart.
118,8. The rule for the heavenly man is this: whoever sees in whatever the love of his neighbour is engaged in, is to withdraw immediately and he is to set no limits to his neighbour against the realisation of his love; for it is better to go empty-handed at every opportunity in the world than to gain anything by some, if insignificant, struggle.
118,9. For the more one sacrifices here, the more he will find beyond. He who sacrifices a woolen robe here, will find a golden one there; he who sacrifices two will find ten there, and whoever sacrifices a chosen virgin here will meet a hundred immortals there. Anyone who gives away even a meager piece of land here will be given a whole world there. Anyone who has helped one here will stretch out their arms beyond that and help them into eternal life! - And so nobody will lose something that he sacrifices here. He who sows abundantly will also reap abundantly, but he who sows sparingly will also reap sparingly.
118,10. I suppose that might be enough to make it quite palpable to anyone when hell or when heaven becomes a positive pole. And so nobody will need to come up with the ridiculous question: who is going to hell or to heaven, and how and when does one get into it? Because nobody comes neither to hell nor to heaven, but everyone carries both in oneself.
118,11. If hell is positive, the whole man already makes hell, as he lives and exists; but if heaven is positive, then the whole man is heaven itself, as he lives and exists. And so no one needs to ask: what does it look like in heaven and hell, but everyone looks at their own polarity, and he'll see exactly what it looks like either in hell or in heaven.
118,12. For there is nowhere a place called heaven or hell, but all that is in every human self; and no one will ever go to another heaven or another hell, which he carries in himself.
118,13. You have sufficiently convinced yourself how we were in that central sun and have seen miracles there. Where was this sun? In you! Where are we now? According to the appearance, on the spiritual sun; but in reality in yourselves.
118,14. How this is possible is shown to you by every dream; and of that you have already received the most substantial treatises, and it is just this (with the exception of the dream, where existence is undecided) with the greatest, clearest decisiveness in the absolute spiritual state. To understand this more thoroughly, let's look at a few examples.
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