espondence, or
noncorrespondence between their interiors and their exteriors.

As men enter the world of spirits, they are distinguished by the Lord
into classes. The wicked are immediately connected by invisible bonds
with the society of hell, and the good, in a similar way, with the
society of heaven, but notwithstanding these bonds, they meet and
converse together. I saw a father conversing with his six sons, all of
whom he recognised; but as they were different in disposition, resulting
from their course of life in the world, after a short time they were
parted.

The spirit of a man, when first he enters the world of spirits, is
similar in countenance and in the tone of his voice to what he was in
the world. The reason is, because he is then in the state of his
exteriors and his interiors are not yet laid open. This is the first
state of man after death. But afterwards his countenance is changed;
being rendered similar to his governing affection or love, which is that
in which the interiors belonging to his mind had been grounded while in
the world, and which had reigned in his spirit while this was in the
body. For the face of a man's spirit differs exceedingly from that of
his body; the face of his body being derived from his parents, but that
of his spirit from his affection, of which it is the image.

That his own life remains with everyone after death is known to every
Christian from the Word. Everyone, also, who thinks under the influence
of good and of real truth, has no other idea than that he who has lived
well will go to heaven, and he who has lived ill will go to hell.

But by deeds and works are not merely meant deeds and works as they
appear in their external form, but as they appear internally. Everyone
knows, that every deed or work proceeds from the will and thought of the
doer; for otherwise they would be mere motions, such as are performed by
automatons and images. The deed or work, then, viewed in itself, is
nothing but an effect, which derives its soul and life from the will and
thought from which it is performed; and so completely is this the case
that the deed or work is the will and thought in their effect, and is,
consequently, the will and thought in their external form. It hence
follows, that such as are, in quality, the will and thought which
produce the deed or work, such, also, is the deed or work itself; and
that if the thought and will are good the deeds or works are good; and
if t