d heavenly
happiness, or what is the same, no one who is in the enjoyment of evil
can be admitted into the enjoyment of good. This can be concluded still
more plainly from the fact that after death no one is denied going up to
heaven; he is shown the way, has the opportunity given him, and is
admitted, but as soon as he enters heaven and inhales its enjoyment, he
begins to feel constricted in his chest and racked at heart, and falls
into a swoon, in which he writhes as a snake does brought near a fire.
Then with his face turned away from heaven and towards hell, he flees
headlong and does not stop until he is in a society of his own love.
Hence it may be plain that no one reaches heaven by direct mercy.
Consequently, just to be admitted is not enough, as many in the world
suppose. Nor is there any instantaneous salvation, for this presupposes
unmediated mercy.

[7] When some who had believed in the world in instantaneous salvation by
direct mercy became spirits, they wanted their infernal enjoyment or
enjoyment of evil changed by both divine omnipotence and divine mercy
into heavenly enjoyment or enjoyment in the good. As they ardently
desired this, permission was given for it to be done by angels, who
proceeded to remove their infernal enjoyment. But as this was the
enjoyment of their life's love and consequently their life, they
thereupon lay as if dead, devoid of all feeling and movement; nor could
any life be breathed into them except their own, because all things of
mind and body which had been turned backward could not be reversed. They
were therefore revived by letting in the enjoyment of their life's love.
They said afterwards that in that state they had experienced something
dreadful and horrible, which they did not care to divulge. There is a
saying in heaven, therefore, that it is easier to change an owl into a
turtle-dove or a serpent into a lamb than an infernal spirit into an
angel of heaven.

[8] Third: _The doctrines of all churches in Christendom, viewed
interiorly, are opposed to instantaneous salvation by direct mercy, but
still some external men of the church maintain the idea._ Viewed
interiorly, the doctrines of all the churches teach life. Is there a
church whose doctrine does not teach that man ought to examine himself,
see and acknowledge his sins, confess them, repent and then live a new
life? Who is admitted to Holy Communion without this admonition and
precept? Inquire and you will be assur