other Five then gave a wonderful relation of what befell them in their ascents into heaven, and compared the changes they experienced as to their states of life, with the state of fish when raised out of water into air, and with that of birds when raised out of air into ether; and they declared that, after having suffered so much pain, they had no longer any desire to ascend into heaven, and only wished to live a life agreeable to the state of their own affections, among their like in any place whatever. "We are well informed," they added, "that in the world of spirits, where we now are, all persons undergo a previous preparation, the good for heaven, and the wicked for hell; and that after such preparation they discover ways open for them to societies of their like, with whom they are to live eternally; and that they enter such ways with the utmost delight, because they are suitable to their love." When those of the first assembly had heard these relations, they all likewise acknowledged, that they had never entertained any other notion of heaven than as of a place where they should enter upon the fruition of never-ceasing delights. Then the angel who had the trumpet thus addressed them: "You see now that the joys of heaven and eternal happiness arise not from the place, but from the state of the man's life; and a state of heavenly life is derived from love and wisdom; and since it is use which contains love and wisdom, and in which they are fixed and subsist, therefore a state of heavenly life is derived from the conjunction of love and wisdom in use. It amounts to the same if we call them charity, faith, and good works; for charity is love, faith is truth whence wisdom is derived, and good works are uses. Moreover in our spiritual world there are places as in the natural world; otherwise there could be no habitations and distinct abodes; nevertheless place with us is not place, but an appearance of place according to the state of love and wisdom, or of charity and faith. Every one who becomes an angel, carries his own heaven within himself, because he carries in himself the love of his own heaven; for a man from creation is the smallest effigy, image, and type of the great heaven, and the human form is nothing else; wherefore every one after death comes into that society of heaven of whose general form he is an individual effigy; consequently, when he enters into that society he enters into a form corresponding to his own; thus he passes as it were from himself into that form as into another self, and again from that other self into the same form in himself, and enjoys his own life in that of the society, and that of the society in his own; for every society in heaven may be considered as one common body, and the constituent angels as the similar parts thereof, from which the common body exists. Hence it follows, that those who are in evils, and thence in falses, have formed in themselves