25. II. That every man after the life in the world lives to eternity, is evident from this, that man is then spiritual, and no longer natural, and that the spiritual man, separated from the natural, remains such as he is to eternity, for man's state cannot be changed after death. Moreover, the spiritual of every man is in conjunction with the Divine, since it can think of the Divine, and also love the Divine, and be affected with all things which are from the Divine, such as those which the church teaches, and therefore it can be conjoined to the Divine by thought and will, which are the two faculties of the spiritual man, and constitute his life; and that which can thus be conjoined to the Divine, can never die, for the Divine is with it, and conjoins it to Himself. Man is also created to the form of heaven as to his mind, and the form of heaven is from the Divine itself, as may be seen in the work on Heaven and Hell, where it has been shown, That the Divine of the Lord makes and forms Heaven (n. 7-12, and n. 78-86). That Man is created to be a Heaven in the least form (n. 57). That Heaven in the whole complex, has reference to one Man (n. 59-66). That hence an Angel is in a perfect human Form (n. 73-77); an angel is a man as to his spiritual. On this subject moreover, I have often spoken with the angels, who wondered exceedingly, that of those who are called intelligent in the Christian world, and who also are believed by others to be intelligent, there are very many who utterly reject the belief in their own immortality, believing that the soul of man is dissipated at death, just as the soul of a beast is; not perceiving the distinction between the life of a man and the life of a beast; that man has the power of thinking above himself, of God, of heaven, of love, of faith, of good, spiritual and moral, of truths, and the like, and that thus he may be elevated to the Divine itself, and he conjoined by all those things to Him; but that beasts cannot be elevated above their own natural, to think of such things, and consequently that their spiritual cannot be separated from their natural after death,# so as to live by itself, as man's spiritual can: whence also it is, that the life of a beast ceases on the dissipation of its natural life. The reason why many of the stalled intelligent in the Christian world, have no belief in the immortality of their own lives, the angels declared to be this, that in heart they deny the Divine, and acknowledge nature instead of the Divine; and they who think from such principles, are not able to think of any eternity by conjunction with the Divine, nor consequently, of the state of man as dissimilar to that of beasts, for in rejecting the Divine from thought, they also reject eternity. They declared moreover, that with every man there is an inmost or supreme degree of life, or an inmost or supreme something into which the Divine of the Lord proximately inflows, and from which He disposes all the remaining interiors belonging to the spiritual and natural man, which are successive in both according to the degrees of order. This inmost or supreme they called the Lord's entrance into man, and His veriest dwelling place with him; and they said, that by this inmost or supreme, man is man, and is distinguished from brute animals which do not have it; and that hence it is, that men, as regards the interiors which are of the mind and disposition, unlike animals, can be elevated by the Lord to Himself, can have faith in Him, be affected by love to Him, and can receive intelligence and wisdom, and speak from reason. When I asked them concerning those who day the Divine, and the Divine truths, by which the conjunction of the life of man with the Divine itself is effected, and who yet live to eternity, they replied, that these also have the faculty of thinking and of willing, and therefore of believing and loving the things which are from the Divine, as well as those who acknowledge the Divine, and that by this faculty, they too live to eternity; they added, that this faculty is from that inmost or supreme which is in every man, of which mention was made above; that even those who are in hell have that faculty, and that they derive from it the power of reasoning and speaking against Divine truths, has been shown in many places. Hence it is, that every man lives to eternity, whatever be his quality. Because every man after death lives to eternity, no angel or spirit ever thinks of death; indeed they do not at all know what it is to die; wherefore, when "death" is mentioned in the Word, the angels understand by it either damnation, which is death in the spiritual sense, or the continuation of life and the resurrection.## These things have been said in confirmation that all the men who have ever been born, and have died, from the beginning of creation, are alive, some in heaven, and some in hell.
# There is also an influx from the spiritual world into the lives of beasts, but that it is general, and not special as with man (n. 1633, 3646). The distinction between men and beasts is, that men can be elevated above themselves to the Lord, can think of the Divine, love it, and may thus be conjoined to the Lord, whence they have eternal life; but it is otherwise with beasts, which cannot be elevated to such things (n. 4525, 6323, 9231).
## When "death" is mentioned in the word, and spoken of the wicked, in heaven are understood damnation, which is spiritual death, and also hell (n. 5407 6119, 9008). They who are in goods and truths are called "living," but they who are in evils and falsities "dead" (n. 81, 290, 7494). By "death," when spoken of the good who die, resurrection and continuation of life are understood in heaven, for at death man rises again, continues his own life, and advances in it to eternity (n. 3498, 3505, 4618, 4621, 6036, 6222).