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[[File:Paradiso Canto 31.jpg|thumb|upright|right|300px|Dante and Beatrice gaze upon the highest heavens; from Gustave Doré's illustrations to the ''Divine Comedy'']]
'''Heaven''', the '''heavens''' or seven heavens, is a common religious, cosmological, or transcendent place where heavenly beings such as [[god]]s, [[Angel (Classical)|angel]]s, jinn, saints, or venerated ancestors originate, are enthroned, or live. It is commonly believed that heavenly beings can descend to earth or incarnate and that earthly beings can ascend to heaven in the afterlife or in exceptional cases, enter heaven alive.


Heaven is often described as a "higher place", the holiest place, a Paradise, in contrast to [[Hell]] or the [[Underworld]] or the "low places", and universally or conditionally accessible by earthly beings according to various standards of divinity, goodness, piety, faith, or other virtues or right beliefs or simply the will of God. Some believe in the possibility of a heaven on earth in a World to Come.


'''''The following entry in the SuccuWiki is taken from the Wikipedia article [http://en.wikipedia.org/wiki/Heaven here]'''
Another belief is in an axis mundi or world tree which connects the heavens, the world, and the [[underworld]]. In Indian religions, heaven is considered as ''Svarga loka'', and the soul is again subjected to rebirth in different living forms according to its ''karma''. This cycle can be broken after a soul achieves ''Moksha'' or ''Nirvana''. Any place of existence, either of humans, souls or deities, outside the tangible world (heaven, hell or other) is called ''otherworld''.
''




[[Image:Paradiso Canto 31.jpg|thumb|right|300 px|Dante and Beatrice gaze upon the highest Heaven; from Gustave Doré's illustrations to the ''Divine Comedy''.]]
==Etymology==
'''Heaven''' may refer to the physical heavens, the sky or the seemingly endless expanse of the universe beyond. This is the traditional literal meaning of the term in English, however since at least AD 1000, it is typically also used to refer to an afterlife plane of existence (often held to exist in another realm) in various religions and spiritual philosophies, often described as the holiest possible place, accessible by people according to various standards of divinity, goodness, piety, faith etc.
The modern English word ''heaven'' is derived from the earlier (Middle English) ''heven'' (attested 1159); this in turn was developed from the previous Old English form ''heofon''. By c. 1000, ''heofon'' was being used in reference to the Christianized "place where God dwells", but originally, it had signified "sky, firmament"<ref>The Anglo-Saxons knew the concept of Paradise, which they expressed with words such as ''neorxnawang''.</ref> (e.g. in ''Beowulf'', c. 725). The English term has cognates in the other Germanic languages: Old Saxon ''heƀan'' "sky, heaven", Middle Low German ''heven'' "sky", Old Icelandic ''himinn'' "sky, heaven", Gothic ''himins''; and those with a variant final ''-l'': Old Frisian ''himel'', ''himul'' "sky, heaven", Old Saxon/Old High German ''himil'', Low Saxon ''hemmel'', Dutch ''hemel'', and modern German ''Himmel''. All of these have been derived from a reconstructed Proto-Germanic form *''Hemina-''.<ref name=BARNHART346>Barnhart (1995:357).</ref> In many languages, the word for "heaven" is the same as the word for "sky".
 
 
==Entry into Heaven==
Religions that speak about heaven differ on how (and if) one gets into it, either in the afterlife or while still alive. In many religions, entrance to heaven is conditional on having lived a "good life" (within the terms of the spiritual system). Some religions uphold the belief that other forms of afterlife exist in addition to heaven and hell, such as [[purgatory]], though many [[hell]]s, such as Naraka, serve as purgatories themselves. Some belief systems contain universalism, the belief that everyone will go to heaven eventually, no matter what they have done or believed on earth. Some forms of Christianity and other religions believe hell to be the termination of the soul.
 
==Ancient Near East Religions==
===Egypt===
In Ancient Egyptian faith, belief in an afterlife is much more stressed than in ancient Judaism. Heaven was a physical place far above the Earth in a "dark area" of space where there were no stars, basically beyond the Universe. According to the Book of the Dead, departed souls would undergo a literal journey to reach heaven, along the way to which there could exist hazards and other entities attempting to deny the reaching of heaven. Their heart would finally be weighed with the feather of truth, and if the sins weighed it down their heart was devoured.
 
===Canaanite and Phoenician Views of Heaven===
Almost nothing is known of Bronze Age (pre-1200 BC) Canaanite views of heaven, and the archeological findings at Ugarit (destroyed c. 1200 BC) have not provided information. The 1st century Greek author Philo of Byblos may preserve elements of Iron Age Phoenician religion in his ''Sanchuniathon''.<ref>Attridge, Harold. W., and R. A. Oden, Jr. (1981), ''Philo of Byblos: The Phoenician History: Introduction, Critical Text, Translation, Notes'', CBQMS '''9''' (Washington: D. C.: The Catholic Biblical Association of America).</ref>
 
===Hurrian and Hittite myths===
In the Middle Hittite myths heaven is the abode of the gods. In the Song of Kumarbi, Alalu was king in heaven for nine years before giving birth to his son Anu. Anu was himself overthrown by his son Kumarbi.<ref>Harry A. Hoffner, Gary M. Beckman - 1990</ref><ref>Sabatino Moscati Face of the Ancient Orient 2001 Page 174 "The first, called 'Kingship in Heaven', tells how this kingship passes from Alalu to Anu, ... was king in heaven, Alalu was seated on the throne and the mighty Anu, first among the gods,"</ref><ref>Moscatti, Sabatino (1968), "The World of the Phoenicians" (Phoenix Giant)</ref><ref>[http://books.google.com.kh/books?id=1EEtmT9Tbj4C&dq=review+sabatino+phoenicians&pg=PP1&ots=BHeE1GP4Tn&sig=kjsuKgySEdc4i06c2tevIv3mV9o&hl=km&prev=http://www.google.com.kh/search?q=review+Sabatino+phoenicians&ie=utf-8&oe=utf-8&rls=org.mozilla:en-US:official&client=firefox-a&sa=X&oi=print&ct=title&cad=one-book-with-thumbnail Ribichini, Sergio "Beliefs and Religious Life" in Maoscati Sabatino (1997), "The Phoenicians" (Rissoli)]</ref>
 
===Judaism (Iron Age)===
The term for heavens in the Tanakh is ''shamayim'', located above the firmament (a solid, transparent dome which covered the earth and separated it from the "waters" above). The God of Israel (Yahweh) lived in heaven or in the "heaven of heavens" (the exact difference between these two, if any, is unclear) in a heavenly palace. His dwelling on earth was Solomon's Temple in Jerusalem, which was a model of the cosmos and included a section which represented heaven.
 
 
==Christianity==
In the "sola fide" belief of many mainstream Protestant Christians, one does not have to live a perfectly "good life", but one must accept (believe and put faith in) Jesus Christ as one's saviour, and then Jesus Christ will assume the guilt of one's [[sin]]s; believers are believed to be forgiven regardless of any good or bad "works" they have done.<ref>{{cite web|url=http://www.allaboutjesuschrist.org/jesus-paid-it-all.htm|title=Jesus Paid It All – What does this mean?|accessdate=2008-10-05|publisher=AllAboutJesusChrist.org}}</ref> Catholic Christians too speak of heaven as unattainable by even heroic human effort and having been "opened" instead by the death and resurrection of Jesus.<ref>[http://www.vatican.va/archive/ENG0015/_P2M.HTM#2 Catechism of the Catholic Church, 1026]</ref> They see heaven as "God's eternal reward for good works accomplished with the grace of Christ" and giving rise to no strict merit on the part of human beings,<ref>[http://www.vatican.va/archive/ENG0015/_P66.HTM#ML Catechism of the Catholic Church, 1821] and [http://www.vatican.va/archive/ENG0015/_P70.HTM#4P 2007-2011]</ref> while "the works of the flesh" exclude from heaven.<ref>Galatians 5:19-21 ESV cited in [http://www.vatican.va/archive/ENG0015/_P6B.HTM#T Catechism of the Catholic Church, 1852]</ref> For the Orthodox too, "free will and our cooperation with God is ''always'' understood to be an act of grace"<ref>[http://orthodoxinfo.com/inquirers/frag_salv.aspx Carmen Fragapane, "A Response to ''Credenda / Agenda'' on Orthodoxy’s Teaching of ''Theosis'' and the Doctrine of Salvation]</ref> Christian Universalism, on the other hand, holds that, because of divine love and mercy, all will ultimately be reconciled to God, regardless of present faith or good deeds. Some Christian denominations believe in an Intermediate state between death and the Resurrection of the Dead.
 
Christianity is based on the biblical belief in heaven as the Throne of God.<ref>Philip Edgecumbe Hughes ''A Commentary on the Epistle to the Hebrews'' p401  1988 "The theme of Christ's heavenly session, announced here by the statement he sat down at the right hand of God, .. Hebrews 8:1 "we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven")"</ref>  To this is added the belief that grace enables believers to ascend to heaven, as exemplified by Elijah and Enoch,<ref name=JPII>[http://www.vatican.va/holy_father/john_paul_ii/audiences/1999/documents/hf_jp-ii_aud_21071999_en.html Vatican Audience Talk, 21 July 1999]</ref> and to which all the elect will be admitted.<ref name = "Ehrman 2006">Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006. ISBN 0-19-530013-0</ref>The First Book of Maccabees (part of the Deuterocanonicals) uses "heaven" as a name for God, but the spatial metaphor does not identify God with heaven, which is incapable of containing God.<ref name=JPII/>


==Etymology==
Creedal beliefs about heaven are expressed in the Nicene Creed, such as belief in the Ascension of Jesus to heaven and the Session of Christ at the Right Hand of God, and in the belief in the Second Coming of Christ from heaven to earth. Creedal beliefs about the afterlife include the statement: "I look forward to the resurrection of the dead, and the life of the world to come".
The modern English word ''Heaven'' derives from the word ''heven'' around 1150, which developed  from the Old English ''heofon'' around 1000 referring to the Christianized "place where God dwells" but earlier meaning "sky, firmament"<ref>The Anglo-Saxons knew the concept of Paradise, which they expressed with words such as ''neorxnawang'', lit. (place of) no toil nor worries.</ref> (attested from around 725 in ''Beowulf''); this is cognate with other Germanic languages - Old Saxon ''heƀan'' ("sky, heaven"), Middle Low German ''heven'' ("sky"), Old Icelandic ''himinn'' ("sky, heaven"), Gothic ''himins'', and existed in variation with a related word having an ''-l'' suffix: Old Frisian ''himel'', ''himul'' ("sky, heaven"), Old Saxon/Old High German ''himil'', Dutch ''hemel'', and modern German ''Himmel'', all of which derive from the reconstructed Proto-Germanic *''Hemina-''.<ref name=BARNHART346>Barnhart (1995:357).</ref>
 
Catholic beliefs about Mary include that she was assumed into heaven and titled the Queen of Heaven. In addition, it is believed that St. Peter was given the keys of heaven, derived from Matthew 16:18-19.
 
The Gospel of Matthew frequently uses the phrase "kingdom of heaven", where the other Synoptic Gospels speak of the "kingdom of God", one of the key elements of the teachings of Jesus in the New Testament.<ref name=France101>''The Gospel of Matthew'' by R.T. France (21 Aug 2007) ISBN 080282501X pages 101-103</ref>Revelation 12:7-9 ESV speaks of a war in heaven between Michael the Archangel and his [[Angel (Classical)|angel]]s against the Dragon and his angels, after which the Dragon and his angels are "thrown down to the earth".
 
In the 2nd century AD, Irenaeus of Lyons recorded a belief that, in accordance with John 14:2, those who in the afterlife see the Saviour are in different mansions, some dwelling in the heavens, others in paradise and others in "the city".<ref>[http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxxvii.html Irenaeus, ''Adversus haereses'', book V, chapter XXXVI, 1-2]</ref>
 
While the word used in all these writings, in particular the New Testament Greek word οὐρανός (''ouranos''), applies primarily to the sky, it is also used metaphorically of the dwelling place of God and the blessed.<ref>[http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3Dou%29rano%2Fs Liddell and Scott οὐρανός]</ref><ref>[http://studybible.info/strongs/G3772 G3772 οὐρανός - Strong's Greek Lexicon Number]</ref><ref>[http://en.wiktionary.org/wiki/%CE%BF%E1%BD%90%CF%81%CE%B1%CE%BD%CF%8C%CF%82 Wiktionary]</ref> Similarly, though the English word "heaven" still keeps its original physical meaning when used, for instance, in allusions to the stars as "lights shining through from heaven", and in phrases such as heavenly body to mean an astronomical object, the heaven or happiness that Christianity looks forward to "is neither an abstraction nor a physical place in the clouds, but a living, personal relationship with the Holy Trinity. It is our meeting with the Father which takes place in the risen Christ through the communion of the Holy Spirit."<ref name="JPII"/>
 
==Judaism==
===Rabbinical Judaism===
While the concept of heaven (''malkuth hashamaim'' מלכות השמים, the Kingdom of Heaven) is well-defined within the Christian and Islamic religions, the Jewish concept of the afterlife, sometimes known as ''olam haba'', the World-to-come, is not so precise. The Torah has little to say on the subject of survival after death, but by the time of the rabbis two ideas had made inroads among the Jews: one, which is probably derived from Greek thought,<ref name=deLange/> is that of the immortal soul which returns to its creator after death; the other, which is thought to be of Persian origin,<ref name=deLange/> is that of resurrection of the dead.
 
Jewish writings refer to a "new earth" as the abode of mankind following the resurrection of the dead. Originally, the two ideas of immortality and resurrection were different but in rabbinic thought they are combined: the soul departs from the body at death but is returned to it at the resurrection. This idea is linked to another rabbinic teaching, that men's good and bad actions are rewarded and punished not in this life but after death, whether immediately or at the subsequent resurrection.<ref name=deLange/> Around 1 CE, the Pharisees are said to have maintained belief in resurrection but the Sadducees are said to have denied it (Matt. 22:23).
 
Some scholars assert that the Sheol mentioned in Isaiah 38:18, Psalm 6:5 and Job 7:7-10 was an earlier concept than heaven, but this theory is not universally held.
 
The Mishnah has many sayings about the World to Come, for example, "Rabbi Yaakov said: This world is like a lobby before the World to Come; prepare yourself in the lobby so that you may enter the banquet hall."<ref>Pirkei Avot, 4:21</ref>


==Basic concepts==
Judaism holds that the righteous of all nations have a share in the World-to-come.<ref>[http://www.jewfaq.org/olamhaba.htm jewfaq.org/olamhaba.htm]</ref>
While there are abundant and varied sources for conceptions of Heaven, the typical believer's view appears to depend largely on his religious tradition and particular sect. Some religions conceptualize Heaven as pertaining to some type of peaceful life after death related to the immortality of the soul.  Heaven is generally construed as a place of happiness, sometimes eternal happiness.  A psychological reading of sacred religious texts across cultures and throughout history would describe it as a term signifying a state of "full aliveness" or wholeness. 
In ancient Judaism, the belief in Heaven and afterlife was connected with that of ''Sheol'' (mentioned in Isaiah 38:18, Psalms 6:5 and Job 7:7-10). Some scholars asserted that ''Sheol'' was an earlier concept, but this theory is not universally held. One later Jewish sect that maintained belief in a Resurrection of the dead was known as the Pharisees. Opposed to them were the Sadducees who denied the doctrine of Resurrection (Matt. 22:23). In most forms of Christianity, belief in the afterlife is professed in the major Creeds, such as the Nicene Creed, which states: ''"We look for the resurrection of the dead, and the life of the world to come.''"


Examples of the different terminology referencing the concept of "heaven", in the Christian Bible are:
According to Nicholas de Lange, Judaism offers no clear teaching about the destiny which lies in wait for the individual after death and its attitude to life after death has been expressed as follows: "For the future is inscrutable, and the accepted sources of knowledge, whether experience, or reason, or revelation, offer no clear guidance about what is to come. The only certainty is that each man must die - beyond that we can only guess."<ref name=deLange>Nicholas de Lange, ''Judaism'', Oxford University Press, 1986</ref>


<blockquote>the kingdom of heaven (Matthew 5:3), the kingdom of the Father (Matthew 13:43), life (Matthew 7:14), life everlasting (Matthew 19:16), the joy of the Lord (Matthew 25:21), great reward (Matthew 5:12), the kingdom of God (Mark 9:45), the kingdom of Christ (Luke 22:30), the house of the Father (John 14:2), city of God, the heavenly Jerusalem (Hebr., xii), the holy place (Hebrews 9:12; D. V. holies), paradise (2 Corinthians 12:4), incorruptible crown (1 Corinthians 9:25), crown of life (James 1:12), crown of justice (II Timothy iv, 8), crown of glory (1 Peter 5:4)</blockquote>
According to Tracey R. Rich of the website "Judaism 101", Judaism, unlike other world-religions, is not focused on the quest of getting into heaven but on life and how to live it.<ref>"Some people look at these teachings and deduce that Jews try to "earn our way into Heaven" by performing the mitzvot. This is a gross mischaracterization of our religion. It is important to remember that unlike some religions, Judaism is not focused on the question of how to get into heaven. Judaism is focused on life and how to live it." [http://www.jewfaq.org/olamhaba.htm Olam Ha-Ba: The World to Come] Judaism 101; websource 02-11-2010.</ref>
In Buddhism there are several heavens, all of which are still part of Samsara (illusionary reality). Those who accumulate good karma may be reborn<ref>(but no soul actually goes through rebirth; see anatta)</ref> in one of them. However, their stay in the heaven is not eternal—eventually they will use up their good karma and will undergo a different rebirth into another realm, as humans, animals, or other beings. Because Heaven is temporary and part of Samsara, Buddhists focus more on escaping the cycle of rebirth and reaching enlightenment (Nirvana). In the native Chinese Confucian traditions Heaven (Tian) is an important concept, where the ancestors reside and from which emperors drew their mandate to rule in their dynastic propaganda, for example.
Some faiths teach that one enters heaven at the moment of death, while others teach that this occurs at a later time. Some of Christianity along with other major religions maintain that entry into Heaven awaits such time as, "When the form of this world has passed away." (*[http://www.vatican.va/holy_father/john_paul_ii/audiences/1999/documents/hf_jp-ii_aud_21071999_en.html JPII])


Two related and often confused concepts of heaven in Christianity are better described as the "resurrection of the body", which is exclusively of Biblical origin, as contrasted with "the immortality of the soul", which is also evident in the Greek tradition. In the first concept, the soul does not enter heaven until the last judgement or the "end of time" when it (along with the body) is resurrected and judged. In the second concept, the soul goes to a heaven on another plane immediately after death. These two concepts are generally combined in the doctrine of the double judgement where the soul is judged once at death and goes to a temporary heaven, while awaiting a second and final physical judgement at the end of the world.(*[http://www.vatican.va/holy_father/john_paul_ii/audiences/1999/documents/hf_jp-ii_aud_21071999_en.html" JPII], also see eschatology, afterlife at Wikipedia)
===Kabbalah Jewish Mysticism===
In order from lowest to highest, the seven heavens, ''Shamayim'' (שמים), according to the Talmud, are listed alongside the [[Angel (Classical)|angel]]s who govern them:<ref>The Seven Heavens in the Talmud.(see Ps. lxviii. 5).</ref><ref>http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A#4364</ref>


In some early religions (such as the Ancient Egyptian faith), Heaven was a physical place far above the Earth in a "dark area" of space where there were no stars, basically beyond the Universe. Departed souls would undergo a literal journey to reach Heaven, along the way to which there could exist hazards and other entities attempting to deny the reaching of Heaven.
# '''Vilon''' (וילון) also called '''"Araphel"''': The first heaven, governed by Archangel Gabriel, is the closest of heavenly realms to the Earth; it is also considered the abode of Adam and Eve.
# '''Raqi'a''' (רקיע): The second heaven is dually controlled by Zachariel and Raphael. It was in this heaven that Moses, during his visit to Paradise, encountered the angel Nuriel who stood "300 parasangs high, with a retinue of 50 myriads of angels all fashioned out of water and fire". Also, Raquia is considered the realm where the fallen angels are imprisoned and the planets fastened.<ref>''The Legends of the Jews'' I, 131, and II, 306.</ref>
# Shehaqim (שחקים): The third heaven, under the leadership of Anahel, serves as the home of the Garden of Eden and the Tree of Life; it is also the realm where manna, the holy food of angels, is produced.<ref>''The Legends of the Jews'' V, 374.</ref> The ''Second Book of Enoch'', meanwhile, states that both Paradise and Hell are accommodated in Shehaqim with Hell being located simply "on the northern side".
# '''Ma'on''' (מעון): The fourth heaven is ruled by the Archangel Michael, and according to Talmud Hagiga 12, it contains the heavenly Jerusalem, the Temple, and the Altar.
# '''Makhon''' (מכון): The fifth heaven is under the administration of Samael, an angel referred to as evil by some, but who is to others merely a dark servant of God.
# '''Zebul''' (זבול): The sixth heaven falls under the jurisdiction of Sachiel.
# '''Araboth''' (ערבות): The seventh heaven, under the leadership of Cassiel, is the holiest of the seven heavens because it houses the Throne of Glory attended by the Seven Archangels and serves as the realm in which God dwells; underneath the throne itself lies the abode of all unborn human souls. It is also considered the home of the Seraphim, the Cherubim, and the Hayyoth.<ref>Ginzberg, Louis. Henrietta Szold (trans.). ''The Legends of the Jews''. Philadelphia: The Jewish Publication Society of America, 1909–38. ISBN 0-8018-5890-9.</ref>


One popular medieval view of Heaven was that it existed as a physical place above the clouds and that God and the Angels were physically above, watching over man. Heaven as a physical place survived in the concept that it was located far out into space, and that the stars were "lights shining through from heaven".


Several works of written and filmed science fiction have plots in which Heaven can be reached by the living through technological means. An example is Disney film ''The Black Hole'', in which a manned spacecraft found both Heaven (or another dimension) and Hell located at the bottom of a black hole.<ref> [http://www.space.com/sciencefiction/movies/black_hole_retrospective_000602.html Does The Black Hole still suck?] Movie review by Joshua Moss, June 2, 2000.</ref>
==Islam==
The Qur'an contains many references to an afterlife in Eden for those who do good deeds. Regarding the concept of heaven (Jannah) in the Qu'ran, verse 35 of Surah Al-Ra’d says, "The parable of the Garden which the righteous are promised! Beneath it flow rivers. Perpetual is the fruits thereof and the shade therein. Such is the End of the Righteous; and the end of the unbelievers is the Fire."<small>[Quran 13:35]</small> Islam rejects the concept of original sin, and Muslims believe that all human beings are born pure. Children automatically go to heaven when they die, regardless of the religion of their parents.


In Christianity it is believed that Heaven is a spiritual place, unreachable by humans and only to be entered after death, although it can hold physical things, such as the Ascension or Assumption.
The concept of heaven in Islam differs in many respects to the concept in Judaism and Christianity. Heaven is described primarily in physical terms as a place where every wish is immediately fulfilled when asked. Islamic texts describe immortal life in heaven as happy, without negative emotions. Those who dwell in heaven are said to wear costly apparel, partake in exquisite banquets, and recline on couches inlaid with gold or precious stones. Inhabitants will rejoice in the company of their parents, wives, and children. In Islam if one's good deeds weigh out one's sins then one may gain entrance to heaven. Conversely, if one's sins outweigh their good deeds they are sent to hell. The more good deeds one has performed the higher the level of heaven one is directed to. It has been said that the lowest level of heaven is one-hundred times better than the greatest life on earth. The highest level is the seventh heaven. Palaces are built by angels for the occupants using solid gold.


Many of today's Biblical scholars, such as N. T. Wright, in tracing the concept of Heaven back to its Jewish roots, see Earth and Heaven as overlapping or interlocking. Heaven is known as God's space, his dimension, and is not a place that can be reached by human technology. This belief states that Heaven is where God lives and reigns whilst being active and working alongside people on Earth. One day when God restores all things, Heaven and Earth will be forever combined into the 'New Heavens' and 'New Earth'.
Verses which describe heaven include: Quran 13:35, Quran 18:31, Quran 38:49–54, Quran 35:33–35, Quran 52:17–27.


==Entrance into Heaven==
Islamic texts refer to several levels of heaven: Firdaus or Paradise, 'Adn, Na'iim, Ma'wa, Darussalaam, Daarul Muaqaamah, Al-Muqqamul, Amin & Khuldi.
Religions that teach about heaven differ on how (and if) one gets into it, typically in the afterlife.  In most, entrance to Heaven is conditional on having lived a "good life" (within the terms of the spiritual system). A notable exception to this is the 'sola fide' belief of many mainstream Protestant sects, which teaches that one does not have to live a perfectly "good life," but that one must accept Jesus Christ as his/her savior, and then Jesus Christ will assume the guilt of his/her sins; believers are believed to be forgiven regardless of any good or bad 'works' one has participated in.<ref>http://www.allaboutjesuschrist.org/</ref>


Many religions state that those who do not go to heaven will go to a place "without the presence of God", [[Hell]], which is eternal (see annihilationism). Some religions believe that other afterlives exist in addition to Heaven and Hell, such as [[Purgatory]]. One religion, [[universalism]], believes that everyone will go to Heaven eventually, no matter what they have done or believed on earth. Some forms of Christianity, including Jehovah's Witnesses, believe Hell to be the termination of the soul.
===Ahmadiyya===
According to the Ahmadiyya view, much of the imagery presented in the Qur'an regarding heaven, but also hell, is in fact metaphorical. They propound the verse which describes, according to them how the life to come after death is very different from the life here on earth. The Quran says: “From bringing in your place others like you, and from developing you into a form which at present you know not.”<small>Quran 56:62</small> According to Mirza Ghulam Ahmad, the founder of Ahmadiyya sect in Islam, the soul will give birth to another rarer entity and will resemble the life on this earth in the sense that this entity will bear a similar relationship to the soul, as the soul bears relationship with the human existence on earth. On earth, if a person leads a righteous life and submits to the will of God, his or her tastes become attuned to enjoying spiritual pleasures as opposed to carnal desires. With this, an "embyonic soul" begins to take shape. Different tastes are said to be born which a person given to carnal passions finds no enjoyment. For example, sacrifice of one's own's rights over that of other's becomes enjoyable, or that forgiveness becomes second nature. In such a state a person finds contentment and Peace at heart and at this stage, according to Ahmadiyya beliefs, it can be said that a soul within the soul has begun to take shape.<ref>Ginzberg, Louis. Henrietta Szold (trans.). ''The Legends of the Jews''. Philadelphia: The Jewish Publication Society of America, 1909–38. ISBN 0-8018-5890-9.</ref>


People who come close to death and have near death experiences report meeting relatives or entering "the Light" in an otherworldly dimension, which share similarities with the religious concept of Heaven. Even though there are also reports of distressing experiences and negative life-reviews, which share some similarities with the concept of Hell, the positive experiences of meeting or entering 'the Light' is reported as an immensely intense feeling state of love, peace and joy beyond human comprehension. Together with this intensely positive feeling state, people who have near death experiences also report that consciousness or a heightened state of awareness is at the heart of the experience of 'Heaven'.<ref>Jorgensen, Rene. ''Awakening After Life''  BookSurge, 2007 ISBN 1-4196-6347-X</ref>


==In the Bahá'í Faith==
==Bahá'í Faith==
The Bahá'í Faith regards the conventional description of heaven (and hell) as a specific place as symbolic. The Bahá'í writings describe heaven as a "spiritual condition" where closeness to God is defined as heaven; conversely [[hell]] is seen as a state of remoteness from God. Bahá'u'lláh, the founder of the Bahá'í Faith, has stated that the nature of the life of the soul in the afterlife is beyond comprehension in the physical plane, but has stated that the soul will retain its consciousness and individuality and remember its physical life; the soul will be able to recognize other souls and communicate with them.<ref name="lafd">Masumian, Farnaz (1995). Life After Death: A study of the afterlife in world religions. Oxford: Oneworld Publications. ISBN 1-85168-074-8.</ref>
The Bahá'í Faith regards the conventional description of heaven (and hell) as a specific place as symbolic. The Bahá'í writings describe heaven as a "spiritual condition" where closeness to God is defined as heaven; conversely [[hell]] is seen as a state of remoteness from God. Bahá'u'lláh, the founder of the Bahá'í Faith, has stated that the nature of the life of the soul in the afterlife is beyond comprehension in the physical plane, but has stated that the soul will retain its consciousness and individuality and remember its physical life; the soul will be able to recognize other souls and communicate with them.<ref name="lafd">{{cite book | title = Life After Death: A study of the afterlife in world religions | last = Masumian | first = Farnaz | publisher = Oneworld Publications | location = Oxford | year = 1995 | isbn = 1-85168-074-8}}</ref>


For Bahá'ís, entry into the next life has the potential to bring great joy.<ref name="lafd" /> Bahá'u'lláh likened death to the process of birth. He explains: "The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother."<ref name="gwb">Bahá'u'lláh (1976). Gleanings from the Writings of Bahá'u'lláh. Wilmette, Illinois, USA: Bahá'í Publishing Trust. pp. 157. ISBN 0-87743-187-6. http://reference.bahai.org/en/t/b/GWB/gwb-81.html#pg157.</ref> The analogy to the womb in many ways summarizes the Bahá'í view of earthly existence: just as the womb constitutes an important place for a person's initial physical development, the physical world provides for the development of the individual [[soul]]. Accordingly, Bahá'ís view life as a preparatory stage, where one can develop and perfect those qualities which will be needed in the next life.<ref name="lafd" /> The key to spiritual progress is to follow the path outlined by the current Manifestations of God, which Bahá'ís believe is currently Bahá'u'lláh. Bahá'u'lláh wrote, "Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly return and be gathered to the glory of the Beloved."<ref name="gwb2">Bahá'u'lláh (1976). Gleanings from the Writings of Bahá'u'lláh. Wilmette, Illinois, USA: Bahá'í Publishing Trust. pp. 162. ISBN 0-87743-187-6. http://reference.bahai.org/en/t/b/GWB/gwb-82.html#gr7.</ref>
For Bahá'ís, entry into the next life has the potential to bring great joy.<ref name="lafd" /> Bahá'u'lláh likened death to the process of birth. He explains: "The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother."<ref name="gwb">{{cite book |author=Bahá'u'lláh |year=1976 |title=Gleanings from the Writings of Bahá'u'lláh |publisher=Bahá'í Publishing Trust |location=Wilmette, Illinois, USA |isbn=0-87743-187-6 | pages = 157 |url=http://reference.bahai.org/en/t/b/GWB/gwb-81.html#pg157}}</ref> The analogy to the womb in many ways summarizes the Bahá'í view of earthly existence: just as the womb constitutes an important place for a person's initial physical development, the physical world provides for the development of the individual soul. Accordingly, Bahá'ís view life as a preparatory stage, where one can develop and perfect those qualities which will be needed in the next life.<ref name="lafd" /> The key to spiritual progress is to follow the path outlined by the current Manifestation of God, which Bahá'ís believe is currently Bahá'u'lláh. Bahá'u'lláh wrote, "Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly return and be gathered to the glory of the Beloved."<ref name="gwb2">{{cite book |author=Bahá'u'lláh |year=1976 |title=Gleanings from the Writings of Bahá'u'lláh |publisher=Bahá'í Publishing Trust |location=Wilmette, Illinois, USA |isbn=0-87743-187-6 | pages = 162 |url=http://reference.bahai.org/en/t/b/GWB/gwb-82.html#gr7}}</ref>


The Bahá'í teachings state that there exists a hierarchy of souls in the afterlife, where the merits of each soul determines their place in the hierarchy, and that souls lower in the hierarchy cannot completely understand the station of those above. Each soul can continue to progress in the afterlife, but the soul's development is not entirely dependent on its own conscious efforts, the nature of which we are not aware of, but also augmented by the grace of God, the prayers of others, and good deeds performed by others on Earth in the name of that person.<ref name="lafd" />
The Bahá'í teachings state that there exists a hierarchy of souls in the afterlife, where the merits of each soul determines their place in the hierarchy, and that souls lower in the hierarchy cannot completely understand the station of those above. Each soul can continue to progress in the afterlife, but the soul's development is not entirely dependent on its own conscious efforts, the nature of which we are not aware, but also augmented by the grace of God, the prayers of others, and good deeds performed by others on Earth in the name of that person.<ref name="lafd" />


==In Buddhism==
{{Unreferenced section|date=December 2007}}
According to [[Buddhism|Buddhist]] [[Buddhist cosmology|Cosmology]] the universe is undergoing cycles and beings are spread over a number of existential "planes" in which this human world is only one (though important) "realm" of life. In Buddhism the gods are not immortal, though they may live much longer than the earthly beings. They also are subject to decay and change, and the process of becoming. The intensity and the manner in which these processes take place however may be different and involve longer periods of time. But like any other beings, they are with a beginning and an end.


However, all heavenly beings are regarded as inferior in status to the [[Arhats]] who have attained [[Nirvana]]. The gods were also from the lower worlds originally, but slowly and gradually graduated themselves into higher worlds by virtue of their past deeds and cultivation of virtuous qualities. Since there are many heavens and higher worlds of Brahma, these gods may evolve progressively from one heaven to another through their merit or descend into lower worlds due to some misfortune or right intention. One notable Buddhist paradise is the [[Pure Land]] of Pure Land Buddhism.
==Buddhism==
In Buddhism there are several heavens, all of which are still part of ''samsara'' (illusionary reality). Those who accumulate good karma may be reborn in one of them. However, their stay in the heaven is not eternal—eventually they will use up their good karma and will undergo a different rebirth into another realm, as humans, animals or other beings. Because heaven is temporary and part of ''samsara'', Buddhists focus more on escaping the cycle of rebirth and reaching enlightenment (''Nirvana''). Nirvana is not a heaven but a mental state.


The gods of Buddhism are therefore not immortal. Neither their position in the heavens is permanent. They may however live for longer durations of time. One of the Buddhist [[Sutra]]s states that a hundred years of our existence is equal to one day and one night in the world of the [[thirty-three gods]]. Thirty such days add up to their one month. Twelve such months become their one year, while they live for a thousand such years.
There are several different types of heavens also based on how the human lives a life along career lines. It is declared that a warrior who fights for good, and dies for his or her duties will enter the realm of the "devas of passionate delight", while an actor that makes audiences laugh will enter the realm of the "laughing devas".<ref>P. 93 ''Society at the Time of the Buddha'' By Narendra K. Wagle</ref>


==In Chinese Faiths==
According to Buddhist cosmology the universe is impermanent and beings transmigrate through a number of existential "planes" in which this human world is only one "realm" or "path".<ref>[http://www.many-lives.com/lives/paradise.html Salvation Versus Liberation, A Buddhist View of the Paradise or Heavenly Worlds.]</ref>
[[Image:天-oracle.svg|150px|thumb|right|Chinese [[Zhou Dynasty]] [[Oracle script]] for ''Tian'', the character for Heaven or sky.]]
{{main|Tian}}
Heaven is a key concept in Chinese mythology, philosophies and religions, and is on one end of the spectrum a synonym of ''[[Shangdi]]'' ("Supreme Deity") and on the other naturalistic end, a synonym for [[nature]] and the sky.  The Chinese term for Heaven, ''[[Tian]]'' (天), derives from the name of the supreme deity of the [[Zhou Dynasty]]. After their conquest of the [[Shang Dynasty]] in 1122 BC, the Zhou people considered their supreme deity ''Tian'' to be identical with the [[Shang Dynasty|Shang]] supreme deity ''Shangdi'', much as the Romans identified the Greek [[Zeus]] with their [[Jupiter]].<ref>Herrlee Creel "The Origin of the Deity T'ien" (1970:493-506)</ref>  The Zhou people attributed Heaven with anthropomorphic attributes, evidenced in the etymology of the Chinese character for Heaven or sky, which originally depicted a person with a large cranium. Heaven is said to see, hear and watch over all men.  Heaven is affected by man's doings, and having personality, is happy and angry with them. Heaven blesses those who please it and sends calamities upon those who offend it.<ref>Joseph Shih, "The Notion of God in the Ancient Chinese Religion," Numen, Vol. 16, Fasc. 2, pp 99-138, Brill: 1969</ref> Heaven was also believed to transcend all other spirits and gods, with [[Confucius]] asserting, "He who offends against Heaven has none to whom he can pray."<ref>Joseph Shih, "The Notion of God in the Ancient Chinese Religion," Numen, Vol. 16, Fasc. 2, pp 99-138, Brill: 1969</ref>


Other philosophers born around the time of Confucius such as [[Mozi]] took an even more theistic view of Heaven, believing that Heaven is the divine ruler, just as the [[Emperor of China|Son of Heaven]] (the King of Zhou) is the earthly ruler. Mozi believed that spirits and minor gods exist, but their function is merely to carry out the will of Heaven, watching for evil-doers and punishing them. Thus they function
These are traditionally envisioned as a vertical continuum with the heavens existing above the human realm, and the realms of the animals, Hungry ghosts and hell beings existing beneath it. According to Jan Chozen Bays in her book, ''Jizo: Guardian of Children, Travelers, and Other Voyagers'', the realm of the ''asura'' is a later refinement of the heavenly realm and was inserted between the human realm and the heavens. One important Buddhist heaven is the ''Trāyastriṃśa'', which resembles Olympus of Greek mythology.
as angels of Heaven and do not detract from its monotheistic government of the world. With such a high monotheism, it is not surprising that [[Mohism]] championed a concept called "universal love" (''jian'ai'', 兼愛), which taught that Heaven loves all people equally and that each person should similarly love all human beings without distinguishing between his own relatives and those of others.<ref>Homer Dubs, "Theism and Naturalism in Ancient Chinese Philosophy," Philosophy of East and West, Vol 9, No 3/4, pp 163-172, University of Hawaii Press: 1960.</ref> In [[Mozi]]'s ''Will of Heaven'' (天志), he writes:


{{quote box |width=90% |align=center
In the Mahayana world view, there are also pure lands which lie outside this continuum and are created by the Buddhas upon attaining enlightenment. These should not be confused with the heavens as the pure lands are abodes of Buddhas, which the heavens are not and heavens are looked at "impermanent" places to be reincarnated in, as heavenly beings still have to die and be reincarnated into lower realms. This confusion can be made worse when writers use such words "paradise" to denote such pure lands.
|quote="I know Heaven loves men dearly not without reason. Heaven ordered the sun, the moon, and the stars to enlighten and guide them. Heaven ordained the four seasons, Spring, Autumn, Winter, and Summer, to regulate them. Heaven sent down snow, frost, rain, and dew to grow the five grains and flax and silk that so the people could use and enjoy them. Heaven established the hills and rivers, ravines and valleys, and arranged many things to minister to man's good or bring him evil. He appointed the dukes and lords to reward the virtuous and punish the wicked, and to gather metal and wood, birds and beasts, and to engage in cultivating the five grains and flax and silk to provide for the people's food and clothing. This has been so from antiquity to the present." <Br><Br>


Original Chinese: 「且吾所以知天之愛民之厚者有矣，曰以磨為日月星辰，以昭道之；制為四時春秋冬夏，以紀綱之；雷降雪霜雨露，以長遂五穀麻絲，使民得而財利之；列為山川谿谷，播賦百事，以臨司民之善否；為王公侯伯，使之賞賢而罰暴；賊金木鳥獸，從事乎五穀麻絲，以為民衣食之財。自古及今，未嘗不有此也。」
One notable Buddhist pure land is the Pure Land of Amitabha Buddha. Rebirth in the pure land of Amitabha is seen as an assurance of Buddhahood for once reborn there, beings do not fall back into cyclical existence unless they choose to do so to save other beings, the goal of Buddhism being the obtainment of enlightenment and freeing oneself and others from the birth–death cycle.
|source=Mozi, <i>Will of Heaven</i>, Chapter 27, Paragraph 6, ca. 5th Century BC
}}


Mozi criticized the Confucians of his own time for not following the teachings of Confucius. By the time of the later [[Han Dynasty]], however, under the influence of [[Xunzi]], the Chinese concept of Heaven and Confucianism itself had become mostly naturalistic, though some Confucians argued that Heaven was where ancestors reside.  Worship of Heaven in China continued with the erection of shrines, the last and greatest being the [[Temple of Heaven]] in Beijing, and the offering of prayers. The ruler of China in every Chinese dynasty would perform annual sacrificial rituals to Heaven, usually by slaughtering two healthy bulls as sacrifice.
One of the Buddhist Sutras states that a hundred years of our existence is equal to one day and one night in the world of the thirty-three gods. Thirty such days add up to their one month. Twelve such months become their one year, while they live for a thousand such years though existence in the heavens is ultimately finite and the beings who reside there will reappear in other realms based on their karma.


==In Christianity==
The Tibetan word ''Bardo'' means literally "intermediate state". In Sanskrit the concept has the name
Historically, [[Christianity]] has taught "Heaven" as a place of [[eternal life]], in that it is a shared plane to be attained by all the elect (rather than an abstract experience related to individual concepts of the ideal).  The Christian Church has been divided over how people gain this eternal life. From the 16th to the late 19th century, [[Christendom]] was divided between the [[Roman Catholic Church|Roman Catholic]] view, the [[Eastern Orthodox Church|Orthodox]] view, the [[Coptic Orthodox Church of Alexandria|Coptic]] view, the [[Syriac Orthodox Church|Jacobite]] view, the [[Abyssinian]] view and [[Protestantism|Protestant]] views. See also [[Christian denominations]].
''antarabhāva''.


Roman Catholics believe that entering [[Purgatory]] after death (physical rather than ego death) cleanses one of [[sin]] (period of suffering until one's nature is perfected), which makes one acceptable to enter heaven. This is valid for [[venial sin]] only, as [[mortal sin]]s can be forgiven only through the act of reconciliation and repentance while on earth<ref>Roman Catholic Catechism section #982</ref>. Some within the [[Anglicanism|Anglican Communion]], notably [[Anglo-Catholic]]s, also hold to this belief, despite their separate history. However, in the [[Eastern Orthodox]] and [[Oriental Orthodox]] Churches, it is only [[God]] who has the final say on who enters heaven. In the Eastern Orthodox Church, heaven is understood as union (''[[Theosis]]'') and communion with the Triune God (reunion of Father and Son through love).
===Different heavens===
====According to ''Anguttara Nikaya''====
'''Brahmāloka'''


In [[Protestantism|Protestant]] Christian sects, eternal life depends upon the sinner receiving [[Divine Grace|God's grace]] ''(unearned and undeserved blessing stemming from God's love)'' through [[faith]] in [[Jesus]]' death for their sins, see [[atonement]], his resurrection as the Christ, and accepting his Lordship (authority and guidance) over their lives.  Some Protestant sects also teach that a physical baptism, or obligatory process of transformation or experience of spiritual rebirth, is further required.  Also, Protestantism is divided into groups who believe in the doctrine of [[eternal security]] (once a person becomes a Christian, s/he remains one forever, also referred to by the slogan "once saved, always saved") and those who believe that a person who sins continually without any repentance or penetance was never saved in the first place. Some sects do believe that those who continually sin can lose their salvation, though it is generally believed that it shows that the individual was not fully committed in the first place.
Here the denizens are Brahmās, and the ruler is Mahābrahmā.


According to the controversial website "[[Religioustolerance.org]]", "Conservative and mainline Protestant denominations tend to base their belief in heaven on the literal interpretation of certain passages of the Bible, and symbolic interpretations of others. They arrive at very different beliefs because they select different passages to read literally."<ref>[http://www.religioustolerance.org/heav_hel.htm What Christian groups say about the afterlife: Heaven, Hell, Purgatory, Reincarnation...] at Religioustolerance.org.</ref>
Of all the devas, Brahmās are the wisest of all gods and declared in Buddhism to be the highest but the Buddha and monks having reached the state of Arahant can surpass the Brahmās by status. Brahmās also are asexual and do not desire to procreate.


===Early Christian writing===
After developing the four Brahmavihāras, King Makhādeva rebirths here after death. The monk Tissa and Brāhmana Jānussoni were also reborn here.
{{main|Early Christianity}}
From the early second century, we have a fragment of one of the lost volumes of [[Papias]], a Christian [[bishop]], who expounded that "heaven" was separated into three distinct layers. He referred to the first as just "heaven", the second as "paradise", and the third as "the city".  Papias taught that "there is this distinction between the habitation of those who produce a hundredfold, and that of those who produce sixty-fold, and that of those who produce thirty-fold".


In the 2nd century CE, [[Irenaeus]] (a Greek bishop) wrote that not all who are saved would merit an abode in heaven itself.
For a monk, the next best thing to Nirvana is to be reborn in this Brahmāloka.


===In Orthodox Christianity===
The lifespan of a Brahmās is not stated but is not eternal.
[[Image:Icon second coming.jpg|thumb|[[Eastern Orthodox]] [[icon]] depicting Christ enthroned in heaven, surrounded by the ranks of [[angel]]s and [[saint]]s. At the bottom is [[Paradise]] with the [[Bosom of Abraham]] (left), and the [[Good Thief]] (right).]]


The teachings of the [[Eastern Orthodox Church|Eastern Orthodox]] and [[Oriental Orthodox]] communions regarding the Kingdom of Heaven, or Kingdom of God, is basically taken from scripture, and thus many elements of this belief are held in common with other scriptural faiths and denominations.  Some specific descriptions of this Kingdom as given in the canon of scripture include— (this list is by no means comprehensive):
'''Kāmāvacaraloka'''
* ''Peaceful Conditions on a New Earth''—Is. 2:2–4, 9:7, 11:6–9, 27:13, 32:17–18, 33:20–21, 60:17–18, Ez. 34:25–28, 37:26, Zech 9:10, Matt. 5:3–5, Rev. 21
* ''Eternal Rule by a Messiah–King''—Ps. 72, Jer 31:33–34, Zech 2:10–11, 8:3, 14:9, Matt 16:27, Rev 21:3–4
** an heir of David, Is. 9:6–7, 11:1–5
* ''Bodily perfection''—No hunger, thirst, death, or sickness; a pure language, etc. – Is. 1:25, 4:4, 33:24, 35:5–6, 49:10, 65:20–24, Jer. 31:12–13, Ez. 34:29, 36:29–30, Micah 4:6–7, Zeph. 3:9–19, Matt 13:43
* ''Ruined cities inhabited by people and flocks of sheep''—Is. 32:14, 61:4–5, Ez. 36:10,33–38, Amos 9:14


====Eastern Orthodox cosmology====
The lifespan of a Kāmāvacara is not stated but is not eternal.
Eastern Orthodox [[cosmology]] perceives heaven as having different levels ({{bibleverse||John|14:2|KJV}}), the lowest of which is [[Paradise]]. At the time of [[creation]], paradise touched the earth at the [[Garden of Eden]]. After the [[Fall of man]], paradise was separated from the earth, and mankind forbidden entry, lest he partake of the [[Tree of Life]] and live eternally in a state of sinfulness ({{bibleverse||Genesis|3:22-24|HE}}). At his [[Death of Jesus|death on the Cross]], the Orthodox believe Jesus opened the door to Paradise to mankind again ({{bibleverse||Luke|23:43|KJV}}), and the [[Good Thief]] was the first to enter.  


Various [[saint]]s have had [[Vision (spirituality)|visions]] of heaven ({{bibleverse|2|Corinthians|12:2-4|KJV}}). The Orthodox concept of life in heaven is described in one of the [[prayer for the dead|prayers for the dead]]: "…a place of light, a place of green pasture, a place of repose, whence all sickness, sorrow and sighing are fled away."<ref>''Book for Commemoration of the Living and the Dead'', trans. Father Lawrence (Holy Trinity Monastery, Jordanville NY), p. 77.</ref>
'''Cātummaharaja'''


===In Roman Catholicism===
Here some denizens are kings that came from human lives as being kings.
The Roman Catholic Church bases its belief in Heaven on some main biblical passages in the Hebrew and Christian Scriptures (Old and New Testaments) and also the books of the [[apocrypha]] and collected church wisdom.  Heaven is the Realm of the Blessed [[Trinity]], the Blessed [[Virgin Mary]] (also called the [[Queen_of_Heaven#Christianity|Queen of Heaven]]), the [[angels]]<ref>Treated extensively in [[C. S. Lewis]], ''The Discarded Image: An Introduction to Medieval and Renaissance Literature'' (1964).</ref> and the [[saints]]<ref>See discussion at http://forums.catholic.com/showthread.php?p=3322510, where a.o. Hebrews 12:22-24 is quoted.</ref>. According to the dogma of [[Assumption of Mary|Assumption of the Virgin Mary]], the [[Blessed Virgin Mary|Virgin Mary]] "having completed the course of her earthly life, was assumed body and soul into heavenly glory", which implies that heaven must have some facility to support human bodies as well as souls or that the experience of heaven is to be understood as a spiritual (soul) experience while still on earth.


The essential joy of heaven is called the [[beatific vision]], which is derived from the vision of God's essence. The soul rests perfectly in God, and does not, or cannot desire anything else than God. After the [[Last Judgment]], when the soul is reunited with its body, the body participates in the happiness of the soul. It becomes incorruptible, glorious and perfect. Any physical defects the body may have laboured under are erased. Heaven is also known as paradise in some cases. [[The Great Gulf]] separates heaven from [[hell]].
The ''Anguttara Nikaya'' says that on the 15th day, the Cātummaharaja gods look down to earth and see of the humans are still paying reverence to mother, father, samanas and brahmanas.


The [[Roman Catholic Church|Roman Catholic]] teaching regarding Heaven is found in the ''[[Catechism of the Catholic Church]]'': "Those who die (generally understood as physical death as opposed to "body level," ego identity) in God's grace and friendship and are perfectly purified, live forever (defined as immortality of the body as opposed to eternal aliveness in the psychological sense).  This perfect (divine) life with [God] (Father Deity rather than concept of "perfect goodness") is called heaven.  [It] is the ultimate end and fulfilment of the deepest human longings, the state of supreme, definitive happiness, full aliveness. The Catholic Church teaches that only those baptized by water (symbol of purification/internal cleansing), blood (symbol of martyrdom), or desire (explicit or implicit desire for purification) may enter heaven and those who have died in a state of grace may enter heaven.<ref>"[http://www.catholic.com/library/Necessity_of_Baptism.asp The Necessity of Baptism]". Catholic Answers. Retrieved on [[May 07]], [[2008]].</ref>
Bimbisāra (the king of Magadha), and Pāyāsi (the king of Kosāla) were reborn here.


Upon dying, each soul goes to what is called "the particular judgement" where its own afterlife is decided (i.e. Heaven after Purgatory, straight to Heaven, or [[Hell]].) This is different from "the general judgement" also known as "the [[Last judgement]]" which will occur when [[Second Coming|Christ returns]] to judge all the living and the dead.
The denizens here have a lifespan of 9,216,000,000 years.


It is a common Roman Catholic belief that [[St. Michael the Archangel]] carries the soul to Heaven.{{Fact|date=January 2009}} The belief that [[Saint Peter the Apostle|Saint Peter]] meets the soul at the "Pearly Gates" is an artistic application of the belief that Christ gave Peter, believed by Catholics to be the first [[Pope]], the keys to Heaven.
'''Nimmānarati'''


As Heaven is a place where only the pure are permitted, no person who dies in a state of sin can enter Heaven. ''"Those who die in God's grace and friendship and are perfectly purified live for ever with Christ. They are like God for ever, for they "see Him as he is," face to face."'' (''Catechism of the Catholic Church'' §1023)
The denizens here have a lifespan of 2,284,000,000 years.
''"Those who die in God's grace and friendship imperfectly purified, although they are assured of their eternal salvation, undergo a purification after death, so as to achieve the holiness necessary to enter the joy of God."'' (''Catechism of the Catholic Church'' §1054)


If one were [[Baptism|baptized]] validly and then died, one would go directly to heaven (in the Roman Catholic belief, the sacrament of [[baptism]] dissolves the eternal and temporal punishment of all sins). If one never committed a mortal [[sin]] and were absolved of all his venial sins just before death, one would go directly to Heaven.
'''Paranimmitavasavatti'''


Most people who would enter Heaven do so through [[Purgatory]] (or "process of purification"). In Purgatory, a soul pays off all temporal punishment one deserved for the sins he committed in life. This does not always happen though. If one receives the Sacrament of [[Penance]] validly, as well as gains a plenary indulgence, and dies, one would directly go to heaven. There are many ways to get an indulgence, in various Papal decrees or publications<ref>For example, see http://www.zenit.org/english/visualizza.phtml?sid=64735 and http://www.cwnews.com/news/viewstory.cfm?recnum=40979.</ref>. To receive a plenary indulgence, one must receive the sacrament of Confession validly, do one's penance, validly receive Communion, say some specified number of [[Lord's Prayer]]s, [[Angelic Salutation]]s and [[Minor Doxology|Minor Doxologies]] for the intentions of the Pope, and then perform some act of gaining the indulgence. Of course, one must remain free from all sin, mortal and venial, while doing all these things.
The denizens here have a lifespan of 9,216,000,000 years.


===In Protestant Christianity===
'''Tāvatimsa'''
The intermediate state (between death and the resurrection) is understood in diverse ways in Protestant Christian thought (see the article on [[soul sleep]]), but the following is generally concluded about the eternal life which Jesus promised those who believe in him:


The term Heaven (which differs from "The Kingdom of Heaven" see note below) is applied by the Biblical authors to the realm in which God currently resides.  Eternal life, by contrast, occurs in a renewed, unspoilt and perfect creation, which can be termed Heaven since God will choose to dwell there permanently with his people, as seen in {{bibleverse||Revelation|21:3}}.  There will no longer be any separation between God and man.  The believers themselves will exist in incorruptible, resurrected and new bodies; there will be no sickness, no death and no tears.  Some teach that death itself is not a natural part of life, but was allowed to happen after [[Adam and Eve]] disobeyed [[God]] (see [[original sin]]) so that mankind would not live forever in a state of [[sin]] and thus a state of separation from God.
The ruler of this heaven is Indra or Shakra, and the realm is also called Trayatrimia.


Many evangelicals understand this future life to be divided into two distinct periods: first, the Millennial Reign of Christ (the one thousand years) on this earth, referred to in {{bibleverse||Revelation|20:1-10}}; secondly, the New Heavens and New Earth, referred to in Revelation 21 and 22. This millennialism (or chiliasm) is a revival of a strong tradition in the Early Church that was dismissed by Augustine of Hippo and the Roman Catholic Church after him.
Each denizen addresses other denizens as the title "mārisa".


Not only will the believers spend eternity with God, they will also spend it with each other.  John's vision recorded in Revelation describes a [[New Jerusalem]] which comes from Heaven to the New Earth, which is a seen to be a symbolic reference to the people of God living in community with one another.  'Heaven' will be the place where life will be lived to the full, in the way that the designer planned, each believer 'loving the Lord their God with all their heart and with all their soul and with all their mind' and 'loving their neighbour as themselves'(adapted from Matthew 22:37-38) —a place of great joy, without the negative aspects of earthly life.
The governing hall of this heaven is called Sudhamma Hall.


''(The Greek "hê basileia ton ouranon", usually translated as "the [[Kingdom of Heaven]]", is indeed more literally "the rule of the skies (or heavens)", with "the skies (or heavens)" being a codeword for [[God]], reflecting the respect shown for God's name in first century Judaism.)''
This heaven has a garden Nandanavana with damsels, as its most magnificent sight.


Within Christianity, there are several notable belief structures on the means by which Man may enter heaven. See:
Ajita the Licchavi army general was reborn here. Gopika the Sākyan girl was reborn as a male god in this realm.
* [[Arminianism]]
* [[Calvinism]]


===Seventh-day Adventist===
Any Buddhist reborn in this realm can outshine any of the previously dwelling denizens because of the extra merit acquired for following the Buddha's teachings.
{{main|Heavenly sanctuary|Seventh-day Adventist eschatology}}
The [[Seventh-day Adventist Church|Seventh-day Adventist]] understanding of heaven is based on Biblical writings which set out the following:
* That heaven is a material place where God resides.
* That earth and all the animate and inanimate things therein and within its celestial space are products of God's creative work.
* That God sent His Son, Jesus Christ to earth to live as a human being, but who "perfectly exemplified the righteousness and love of God. By His miracles He manifested God's power and was attested as God's promised Messiah. He suffered and died voluntarily on the cross for our sins and in our place, was raised from the dead, and ascended to minister in the heavenly sanctuary in our behalf." <ref>General Conference of Seventh-day Adventists, [http://www.adventist.org/beliefs/fundamental/index.html Adventist Fundamental Beliefs, Fundamental Belief # 4: The Son], 2006</ref>.
* That Christ promises to return as a Saviour at which time He will resurrect the righteous dead and gather them along with the righteous living to heaven. The unrighteous will die at Christ's second coming. <ref>General Conference of Seventh-day Adventists, [http://www.adventist.org/beliefs/fundamental/index.html Adventist Fundamental Beliefs, Fundamental Belief # 26: Death and Resurrection], 2006</ref>.
* That after Christ's second coming there will exist a period of time known as the Millennium during which Christ and His righteous saints will reign and the unrighteous will be judged.  At the close of the Millennium, Christ and His angels return to earth to resurrect the dead that remain, to issue the judgements and to forever rid the universe of sin and sinners. <ref>General Conference of Seventh-day Adventists, [http://www.adventist.org/beliefs/fundamental/index.html Adventist Fundamental Beliefs, Fundamental Belief # 27: Millennium and the End of Sin], 2006</ref>.
* "On the new earth, in which righteousness dwells, God will provide an eternal home for the redeemed and a perfect environment for everlasting life, love, joy, and learning in His presence. For here God Himself will dwell with His people, and suffering and death will have passed away. The great controversy will be ended, and sin will be no more. All things, animate and inanimate, will declare that God is love; and He shall reign forever." <ref>General Conference of Seventh-day Adventists, [http://www.adventist.org/beliefs/fundamental/index.html Adventist Fundamental Beliefs, Fundamental Belief # 28: New Earth], 2006</ref>. It is at this point that heaven is established on the new earth.


===Jehovah's Witnesses===
The denizens here have a lifespan of 36,000,000 years.
[[Jehovah's Witnesses]] hold the belief that Heaven is the dwelling place of [[Jehovah|Jehovah God]] and all of His spirit creatures, the seat of His power as Sovereign of the Universe, and the place where 144,000 chosen faithful followers of Christ will reside ruling over the resurrected Earth alongside the anointed King, Jehovah's son Jesus Christ.<ref>{{cite book|title=Reasoning From The Scriptures|year=1989|publisher=Watchtower}}</ref>


Revelation 14:1, 3: And I saw, and look! the Lamb standing upon the Mount Zion, and with him a hundred and forty-four thousand having his name and the name of his Father written on their foreheads..... And they are singing as if a new song before the throne and before the four living creatures and the elders; and no one was able to master that song but the hundred and forty-four thousand, who have been bought from earth.
'''Tusita'''


Not all good people go to heaven and the ones who remain on earth can look forward to a happy life in the future.
Anāthapindika, a Kosālan householder and benefactor to the Buddha's order was reborn here.


Acts 2:34: “David [whom the Bible refers to as being ‘a man agreeable to Jehovah God’s heart’] did not ascend to the heavens.”
The denizens here have a lifespan of 576,000,000 years.


Matt. 11:11: “Truly I say to you people, Among those born of women there has not been raised up a greater than John the Baptist; but a person that is a lesser one in the kingdom of the heavens is greater than he is.” (So John did not go to heaven when he died.)
'''Yāma'''


Ps. 37:9, 11, 29: “Evildoers themselves will be cut off, but those hoping in Jehovah are the ones that will possess the earth . . . The meek ones themselves will possess the earth, and they will indeed find their exquisite delight in the abundance of peace. The righteous themselves will possess the earth, and they will reside forever upon it.”
The denizens here have a lifespan of 1,444,000,000 years.


Rev. 21:1-4: “I saw a new heaven and a new earth . . . I heard a loud voice from the throne say: ‘Look! The tent of God is with mankind, and he will reside with them, and they will be his peoples. And God himself will be with them. And he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore. The former things have passed away.’”
====According to Tibetan Buddhism====
There are 5 major types of heavens.


Mic. 4:3, 4: “They will not lift up sword, nation against nation, neither will they learn war anymore. And they will actually sit, each one under his vine and under his fig tree, and there will be no one making them tremble; for the very mouth of Jehovah of armies has spoken it.”
#'''Akanishtha''' or '''Ghanavyiiha''' <br> This is the most supreme heaven wherein beings that have achieved Nirvana live for eternity.
#'''Heaven of the Jinas'''
#'''Heavens of Formless Spirits''' <br> These are 4 in number.
#'''Brahmaloka''' <br> These are 16 in number, and are free from sensuality.
#'''Devaloka''' <br> These are 6 in number, and contain sensuality.


Matt. 5:5: “Happy are the mild-tempered ones, since they will inherit the earth.”
==Jainism==
The shape of the Universe as described in Jainism is shown alongside. Unlike the current convention of using North direction as the top of map, this uses South as the top. The shape is similar to a part of human form standing upright.


Matt. 6:9, 10: “Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.”
The ''Deva Loka'' (heavens) are at the symbolic "chest", where all souls enjoying the positive karmic effects reside. The heavenly beings are referred to as ''devas'' (masculine form) and ''devis'' (feminine form). According to Jainism, there is not one heavenly abode, but several layers to reward appropriately the souls of varying degree of karmit merits. Similarly, beneath the "waist" are the ''Narka Loka'' (Hell). Human, animal, insect, plant and microscopic life forms reside on the middle.


===The Church of Jesus Christ of Latter-day Saints===
The pure souls (who reached Siddha status) reside at the very south end (top) of the Universe. They are referred to in Tamil literature as தென்புலத்தார் (Kural 43).
The view of heaven according to the [[Latter-Day Saint]] movement is based on Section 76 of the [[Doctrine and Covenants]] as well as 1 Corinthians Chapter 15 in the King James version of the [[Bible]]. The afterlife is divided first into two levels until the Last Judgement; afterwards it is divided into four levels, the upper three of which are referred to as "degrees of glory" that, for illustrative purposes, are compared to heavenly bodies.


Before the Last Judgment, spirits separated from their bodies at death go either to Paradise or to [[Spirit Prison]] based on their merits earned in life. Paradise is a place of rest while its inhabitants continue learning in preparation for the Last Judgement. Spirit Prison is a place of anguish and suffering for the wicked and unrepentant; however, missionary efforts done by spirits from Paradise enable those in Spirit Prison to repent, accept the Gospel and the [[atonement]] and receive baptism through the practice of [[baptism for the dead]].<ref>Church of Jesus Christ of Latter-Day Saints [http://scriptures.lds.org/en/dc/128/#18 Doctrine and Covenants 128:18]</ref>


After the resurrection and Last Judgement, people are sent to one of four levels:
==Chinese Faiths==
In the native Chinese Confucian traditions, heaven (Tian) is an important concept, where the ancestors reside and from which emperors drew their mandate to rule in their dynastic propaganda, for example.


* The [[Celestial Kingdom]] is the highest level, with its power and glory comparable to the sun. Here, faithful and valiant disciples of Christ who accepted the fullness of His Gospel and kept their covenants with Him through following the prophets of their dispensation are reunited with their families and with God the Father, Jesus Christ, and the Holy Spirit for all eternity. Those who would have accepted the Gospel with all their hearts had they been given the opportunity in life (as judged by Christ and God the Father) are also saved in the Celestial Kingdom. Latter-Day Saint movements do not believe in the concept of [[original sin]], but believe children to be innocent through the [[atonement]]. Therefore, all children who die before the [[age of accountability]] inherit this glory. Men and women who have entered into [[celestial marriage]] are eligible, under the tutelage of God the Father, to eventually become gods and goddesses as joint-heirs with Jesus Christ.  
Heaven is a key concept in Chinese mythology, philosophies and religions, and is on one end of the spectrum a synonym of ''Shangdi'' ("Supreme Deity") and on the other naturalistic end, a synonym for nature and the sky. The Chinese term for "heaven", ''Tian'' (天), derives from the name of the supreme deity of the Zhou Dynasty. After their conquest of the Shang Dynasty in 1122 BC, the Zhou people considered their supreme deity ''Tian'' to be identical with the Shang supreme deity ''Shangdi''.<ref>Herrlee Creel "The Origin of the Deity T'ien" (1970:493-506)</ref> The Zhou people attributed heaven with anthropomorphic attributes, evidenced in the etymology of the Chinese character for heaven or sky, which originally depicted a person with a large cranium. Heaven is said to see, hear and watch over all men. Heaven is affected by man's doings, and having personality, is happy and angry with them. Heaven blesses those who please it and sends calamities upon those who offend it.<ref name="Joseph Shih pp 99-138">Joseph Shih, "The Notion of God in the Ancient Chinese Religion," Numen, Vol. 16, Fasc. 2, pp 99-138, Brill: 1969</ref> Heaven was also believed to transcend all other spirits and gods, with Confucius asserting, "He who offends against Heaven has none to whom he can pray."<ref name="Joseph Shih pp 99-138"/>
* The [[Terrestrial Kingdom]]'s power and glory is comparable to that of the moon, and is reserved for those who understood and rejected the full Gospel in life but lived good lives; those who did accept the Gospel but failed to keep their covenants through continuing the process of faith, repentance, and service to others; those who "died without law" (D & C 76:72) but accepted the full Gospel and repented after death due to the missionary efforts undertaken in Spirit Prison. God the Father does not come into the Terrestrial Kingdom, but Jesus Christ visits them and the Holy Spirit is given to them.
* The [[Telestial Kingdom]] is comparable to the glory of the stars. Those placed in the Telestial Kingdom suffered the pains of Hell after death because they were liars, murderers, adulterers, whoremongers, etc. They are eventually rescued from Hell by being redeemed through the power of the atonement at the end of the Millennium. Despite its far lesser condition in eternity, the Telestial Kingdom is described as being more comfortable than Earth in its current state. Suffering is a result of a full knowledge of the sins and choices which have permanently separated a person from the utter joy that comes from being in the presence of God and Jesus Christ, though they have the Holy Spirit to be with them.
* [[Perdition]], or outer darkness, is the lowest level and has no glory whatsoever. It is reserved for Satan, his angels, and those who have committed the unpardonable sin. This is the lowest state possible in the eternities, and one that very few people born in this world attain, since the unpardonable sin requires that a person know with a perfect knowledge that the Gospel is true and then reject it and fight defiantly against God. The only known son of Perdition is [[Cain]], but it is generally acknowledged that there are probably more scattered through the ages.


==In Hinduism==
Other philosophers born around the time of Confucius such as Mozi took an even more theistic view of heaven, believing that heaven is the divine ruler, just as the Son of Heaven (the King of Zhou) is the earthly ruler. Mozi believed that spirits and minor gods exist, but their function is merely to carry out the will of heaven, watching for evil-doers and punishing them. Thus they function as angels of heaven and do not detract from its monotheistic government of the world. With such a high monotheism, it is not surprising that Mohism championed a concept called "universal love" (''jian'ai'', 兼愛), which taught that heaven loves all people equally and that each person should similarly love all human beings without distinguishing between his own relatives and those of others.<ref>Homer Dubs, "Theism and Naturalism in Ancient Chinese Philosophy," Philosophy of East and West, Vol 9, No 3/4, pp 163-172, University of Hawaii Press: 1960.</ref> In Mozi's ''Will of Heaven'' (天志), he writes:
{{Unreferenced section|date=November 2008}}
{{Disputed-section|date=November 2008}}
According to [[Hindu cosmology]], above the earthly plane are six heavenly planes:
# Bhuva [[Loka]]
# Swarga [[Loka]], a heavenly [[paradise]] of pleasure, where all the 330 million Hindu gods ([[Deva]]) reside along with the king of gods, Indra.
# Mahar [[Loka]]
# Jana [[Loka]]
# Tapa [[Loka]]
# Satya [[Loka]]


Below the earthly plane are seven nether planes:
{{quote box |width=90% |align=center
# Atala
|quote="I know Heaven loves men dearly not without reason. Heaven ordered the sun, the moon, and the stars to enlighten and guide them. Heaven ordained the four seasons, Spring, Autumn, Winter, and Summer, to regulate them. Heaven sent down snow, frost, rain, and dew to grow the five grains and flax and silk that so the people could use and enjoy them. Heaven established the hills and rivers, ravines and valleys, and arranged many things to minister to man's good or bring him evil. He appointed the dukes and lords to reward the virtuous and punish the wicked, and to gather metal and wood, birds and beasts, and to engage in cultivating the five grains and flax and silk to provide for the people's food and clothing. This has been so from antiquity to the present."
# Vitala
# Sutala
# Talatala
# Mahatala
# Rasatala
# Pataal


Below these are 28 hellish planes (according to [[Bhagavata Purana]]), below which is the Garbhodaka ocean with waters of devastation. Depending on good and bad activities ([[karma]]) on an earthly plane, a soul either ascends up to enjoy heavenly delights or goes down to fiery hellish planes depending on sins performed which are judged by the god of death & justice, [[Yama]], who presides along the 28 hells. After the results of good and bad deeds ([[karma]]) are delivered, souls return to the earthly plane again as human or animal depending on desires and [[karma]]. Thus the cycle of birth and death.
Original Chinese: 「且吾所以知天之愛民之厚者有矣，曰以磨為日月星辰，以昭道之；制為四時春秋冬夏，以紀綱之；雷降雪霜雨露，以長遂五穀麻絲，使民得而財利之；列為山川谿谷，播賦百事，以臨司民之善否；為王公侯伯，使之賞賢而罰暴；賊金木鳥獸，從事乎五穀麻絲，以為民衣食之財。自古及今，未嘗不有此也。」
|source=Mozi, ''Will of Heaven'', Chapter 27, Paragraph 6, ca. 5th Century BC
}}
 
Mozi criticized the Confucians of his own time for not following the teachings of Confucius. By the time of the later Han Dynasty, however, under the influence of Xunzi, the Chinese concept of heaven and Confucianism itself had become mostly naturalistic, though some Confucians argued that heaven was where ancestors reside. Worship of heaven in China continued with the erection of shrines, the last and greatest being the Temple of Heaven in Beijing, and the offering of prayers. The ruler of China in every Chinese dynasty would perform annual sacrificial rituals to heaven, usually by slaughtering two healthy bulls as sacrifice.


Eternal liberation or freedom from the cycle of birth and death is called [[Moksha]], which can be obtained only in human life by turning attention inwards for uniting the soul with the Supreme Being ([[Parabrahman]], [[Bhagavan]], [[Ishvar]], [[Krishna]]) through [[Yoga]] - [[Karma Yoga]], [[Jnana Yoga]], [[Bhakti Yoga]] etc.


Liberation ([[Moksha]]) is of five types as described in Puranas:
==Hinduism==
# Sayujya: Merging into the oneness with the impersonal aspect of the Lord, and hence freedom from all material anxiety.
Attaining heaven is not the final pursuit in Hinduism as heaven itself is ephemeral and related to physical body. Being tied by the bhoot-tatvas, heaven cannot be perfect either and is just another name for pleasurable and mundane material life. According to Hindu cosmology, above the earthly plane, are other planes: (1) Bhuva Loka, (2) Swarga Loka, meaning Good Kingdom, is the general name for heaven in Hinduism, a heavenly paradise of pleasure, where most of the Hindu Devatas (Deva) reside along with the king of Devas, Indra, and beatified mortals. Some other planes are Mahar Loka, Jana Loka, Tapa Loka and Satya Loka. Since heavenly abodes are also tied to the cycle of birth and death, any dweller of heaven or hell will again be recycled to a different plane and in a different form as per the karma and "maya" i.e. the illusion of Samsara. This cycle is broken only by self-realization by the Jivatma. This self-realization is Moksha (Turiya, Kaivalya).
# Salokya: Attaining residence in the eternal abode of the Lord, called [[Vaikuntha]], beyond material universal creation, beyond the six material heavens, a place where only surrendered devotees of the Lord go.
# Saristi: Attaining same opulences as the Lord in His abode.
# Sarupya: Attaining same beautiful form as the Lord in His abode.
# Samipya: Attaining close association of the Lord in His abode.


This abode of Lord is briefly described in the [[Bhagavad Gita]] (15.6), "That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world". Further descriptions of [[Vaikuntha]] are in the Puranas where the Lord's devotees reside eternally in loving relationship with the Lord.  
The concept of moksha is unique to Hinduism and is unparalleled. Moksha stands for liberation from the cycle of birth and death and final communion with Brahman. With moksha, a liberated soul attains the stature and oneness with Brahman or Pramatma. Different schools such as Vedanta, Mimansa, Sankhya, Nyaya, Vaisheshika, and Yoga offer subtle differences in the concept of Brahman, obvious Universe, its genesis and regular destruction, Jivatma, Nature (Prakriti) and also the right way in attaining perfect bliss or moksha.


Furthermore, [[Vaikuntha]] residency has following categories:
In the Vaishnava traditions the highest heaven is Vaikuntha, which exists above the six heavenly lokas and outside of the mahat-tattva or mundane world. It's where eternally liberated souls who have attained moksha reside in eternal sublime beauty with Lakshmi and Narayana (a manifestation of Vishnu).
# Shanta Rasa: In neutral relationship of great awe, reveration and constant thinking of the Lord.
# Dasya Rasa: Serving the Lord personally to please the Lord as master and soul as servant.
# Sakhya Rasa: Serving the Lord as an intimate friend (formal, informal, and many other types).
# Vatsalya Rasa: Serving the Lord from a superior position as a caretaker (like motherly or fatherly relations).
# Madhurya/Sringara Rasa: Serving the Lord as an intimate conjugal lover including all previous rasas, the most sweet of all, with many further categories.


The Lord lovingly relates to every soul in a multitude of modes and varieties of relationships as desired by the soul. The Lord from there sometimes descends into material universe, along with His associates, to redeem suffering souls and perform His pastimes. He comes either Personally ([[Svayam Bhagavan]]) or as His part incarnations (kala, amsha) or sends His messengers/prophets. There are many incarnations of the Lord mentioned in scriptures, 10 of which are famous, the most popular ones are [[Rama]] [[Avatar]] and [[Krishna]] [[Avatar]].


==In Islam==
==Mesoamerican religions==
{{main|Jannat}}
The Nahua people such as the Aztecs, Chichimecs and the Toltecs believed that the heavens were constructed and separated into 13 levels. Each level had from one to many Lords living in and ruling these heavens. Most important of these heavens was Omeyocan (Place of Two). The thirteen heavens were ruled by Ometeotl, the dual Lord, creator of the Dual-Genesis who, as male, takes the name Ometecuhtli (Two Lord), and as female is named Omecihuatl (Two Lady).


The [[Qur'an]] contains many references to an afterlife in Eden for those who do good deeds.  Heaven itself is commonly described in the Qu'ran in verse 35 of Surah Al-Ra’d: "The parable of the Garden which the righteous are promised! Beneath it flow rivers. Perpetual is the fruits thereof and the shade therein. Such is the End of the Righteous; and the end of the unbelievers is the Fire."  Since Islam rejects the concept of [[original sin]], Muslims believe that all human beings are born pure. In Islam, therefore, a child who dies automatically goes to heaven, regardless of the religion of his or her parents.  The highest level of heaven is [[Firdaws]] (فردوس)- [[Pardis]] (پردیس), which is where the prophets, the martyrs and the most truthful and pious people will dwell.


Although sharing some similarities, the concept of heaven in [[Islam]] is different in many respects to that found in [[Judaism]] and [[Christianity]]. Chiefly, Heaven ([[Jannat]]) is described in physical terms, using jewellery, and food. The Islamic texts describes life for its immortal inhabitants, one that is happy — without hurt, sorrow, fear or shame — where every wish is fulfilled. Traditions relate that inhabitants will be of the same age (32 years for men as the same age when Jesus ascended), and of the same stature. Their life is one of bliss including: wearing costly robes, bracelets, perfumes; partaking in exquisite banquets, served in priceless vessels by immortal youths; reclining on couches inlaid with gold or precious stones. Other foods mentioned include meats, scented wine and clear drinks bringing neither drunkenness nor rousing quarreling. Inhabitants will rejoice in the company of their parents, wives, and children (provided they were admitted to paradise) — conversing and recalling the past. Texts also relate "pure consorts" ([[houris]]), created in perfection, with whom carnal joys are shared — "a hundred times greater than earthly pleasure".
==Polynesia==
In the creation myths of Polynesian mythology are found various concepts of the heavens and the underworld. These differ from one island to another. What they share is the view of the universe as an egg or coconut that is divided between the world of humans (earth), the upper world of heavenly gods, and the underworld. Each of these is subdivided in a manner reminiscent of Dante's Divine Comedy, but the number of divisions and their names differs from one Polynesian culture to another.<ref>Craig, Robert D. ''Dictionary of Polynesian Mythology''. Greenwood Press: New York, 1989. ISBN 0-313-25890-2. Page 57.</ref>


Name and level of Heaven:
===Māori===
* [[Firdaus]] or [[Paradise]]
In Māori mythology, the heavens are divided into a number of realms. Different tribes number the heaven differently, with as few as two and as many as fourteen levels. One of the more common versions divides heaven thus:
* 'Adn
# Kiko-rangi, presided over by the god Toumau
* Na'iim
# Waka-maru, the heaven of sunshine and rain
* Na'wa
# Nga-roto, the heaven of lakes where the god Maru rules
* Darussalaam
# Hau-ora, where the spirits of newborn children originate
* Daarul Muaqaamah
# Nga-Tauira, home of the servant gods
* Al-Muqqamul Amin
# Nga-atua, which is ruled over by the hero Tawhaki
* Khuldi
# Autoia, where human souls are created
# Aukumea, where spirits live
# Wairua, where spirit gods live while waiting on those in
# Naherangi or Tuwarea, where the great gods live presided over by Rehua


==In [[Judaism]]==
The Māori believe these heavens are supported by pillars. Other Polynesian peoples see them being supported by gods (as in Hawai'i). In one Tahitian legend, heaven is supported by an octopus.
Judaism offers no clear teaching about the destiny which lies in wait for the individual after death and its attitude to life after death has been expressed as follows: "For the future is inscrutable, and the accepted sources of knowledge, whether experience, or reason, or revelation, offer no clear guidance about what is to come. The only certainty is that each man must die - beyond that we can only guess."<ref name=deLange>Nicholas de Lange, ''Judaism'', Oxford University Press, 1986</ref>


While the concept of heaven (''malkuth hashamaim'' מלכות השמים, the [[Kingdom of Heaven]]) is well-defined within the [[Christianity|Christian]] and [[Islam]]ic religions, the [[Jewish eschatology|Jewish concept of the afterlife]], sometimes known as ''olam haba'', the World-to-come, is not so precise. The [[Torah]] has little to say on the subject of survival after death, but by the time of the rabbis two ideas had made inroads among the Jews: one, which is probably derived from Greek thought,<ref name=deLange/> is that of the immortal soul which returns to its creator after death; the other, which is thought to be of Persian origin,<ref name=deLange/> is that of resurrection.  The [[Mishnah]] says, "This world is like a lobby before the World-To-Come. Prepare yourself in the lobby so that you may enter the banquet hall." Jewish writings refer to a "new earth" as the abode of mankind following the resurrection of the dead. Originally, the two ideas of immortality and resurrection were different but in rabbinic thought they are combined: the soul departs from the body at death but is returned to it at the resurrection. This idea is linked to another rabbinic, and Christian teaching, that men's good and bad actions are rewarded and punished not in this life but after death, whether immediately or at the subsequent resurrection.<ref name=deLange/>
===Paumotu, Tuamotus===
[[File:Paumotuheavens.gif|thumb|right|An 1869 illustration by a Tuomatuan chief portraying nine heavens.]]
The Polynesian conception of the universe and its division is nicely illustrated by a famous drawing made by a Tuomotuan chief in 1869. Here, the nine heavens are further divided into left and right, and each stage is associated with a stage in the evolution of the earth that is portrayed below. The lowest division represents a period when the heavens hung low over the earth, which was inhabited by animals that were not known to the islanders. In the third division is shown the first murder, the first burials, and the first canoes, built by Rata. In the fourth division, the first coconut tree and other significant plants are born.<ref>Young, J.L. "The Paumotu Conception of the Heavens and of Creation", ''Journal of the Polynesian Society'', 28 (1919), 209–211.</ref>


===In Kabbalah Jewish mysticism===
[[kabbalah|Jewish mysticism]] recognizes [[seventh heaven|seven heavens]].


In order from lowest to highest, the seven Heavens are listed alongside the [[angel]]s who govern them:
==Theosophy==
# [[Shamayim]]: The first Heaven, governed by [[Archangel]] [[Gabriel]], is the closest of heavenly realms to the Earth; it is also considered the abode of [[Adam (Bible)|Adam]] and [[Eve (Bible)|Eve]].
It is believed in Theosophy of Helena Blavatsky that each religion (including Theosophy) has its own individual heaven in various regions of the upper astral plane that fits the description of that heaven that is given in each religion, which a soul that has been good in their previous life on Earth will go to. The area of the upper astral plane of Earth in the upper atmosphere where the various heavens are located is called ''Summerland'' (Theosophists believe [[Hell]] is located in the lower astral plane of Earth which extends downward from the surface of the earth down to its center). However, Theosophists believe that the soul is recalled back to Earth after an average of about 1400 years by the ''Lords of Karma'' to incarnate again. The final heaven that souls go to billions of years in the future after they finish their cycle of incarnations is called ''Devachan''.<ref>Leadbeater, C.W. ''Outline of Theosophy'' Wheaton, Illinois, USA:1915 Theosophical Publishing House</ref>
# [[Raquie]]: The second Heaven is dually controlled by [[Zachariel]] and [[Raphael (archangel)|Raphael]]. It was in this Heaven that [[Moses]], during his visit to Paradise, encountered the angel [[Nuriel]] who stood "300 [[parasang]]s high, with a retinue of 50 myriads of angels all fashioned out of water and fire." Also, Raquia is considered the realm where the fallen angels are imprisoned and the planets fastened.<ref>''The Legends of the Jews'' I, 131, and II, 306.</ref>
# [[Shehaqim]]: The third Heaven, under the leadership of Anahel, serves as the home of the [[Garden of Eden]] and the [[Tree of Life (Judeo-Christian)|Tree of Life]]; it is also the realm where [[manna]], the holy food of angels, is produced.<ref>''The Legends of the Jews'' V, 374.</ref> The ''[[Second Book of Enoch]]'', meanwhile, states that both Paradise and Hell are accommodated in Shehaqim with Hell being located simply " on the northern side."
# [[Machen]]: The fourth Heaven is ruled by the Archangel [[Michael (archangel)|Michael]] , and according to [[Talmud]] Hagiga 12, it contains the heavenly [[Jerusalem]], the Temple, and the Altar.
# [[Machon]]: The fifth Heaven is under the administration of [[Samael]], an angel referred to as evil by some, but who is to others merely a dark servant of God.
# [[Zebul]]: The sixth Heaven falls under the jurisdiction of [[Sachiel]].
# [[Seventh Heaven|Araboth]]: The seventh Heaven, under the leadership of [[Cassiel]], is the holiest of the seven Heavens provided the fact that it houses the Throne of Glory attended by the Seven Archangels and serves as the realm in which God dwells; underneath the throne itself lies the [[the guf|abode]] of all unborn human souls. It is also considered the home of the [[Seraphim]], the [[Cherubim]], and the [[Hayyoth]].


==In [[Polynesia]]==
==Criticism of the Belief in Heaven==
In the creation stories of [[Polynesian mythology]] are found various concepts of the heavens and the underworld. These differ from one island to another. What they share is the view of the universe as an egg or coconut that is divided between the world of humans (earth), the upper world of heavenly gods, and the underworld. Each of these is subdivided in a manner reminiscent of [[Dante]]'s [[Divine Comedy]], but the number of divisions and their names differs from one Polynesian culture to another.
Most Marxists regard heaven, like religion generally, as a tool employed by authorities to bribe their subjects into a certain way of life by promising a reward after death.<ref>[http://www.netcharles.com/orwell/articles/col-afcp.htm Animal Farm Character Profiles] at Charles' George Orwell Links.</ref>


===[[Māori]]===
The anarchist Emma Goldman expressed this view when she wrote, "Consciously or unconsciously, most atheists see in gods and devils, heaven and hell; reward and punishment, a whip to lash the people into obedience, meekness and contentment."<ref>Goldman, Emma. [http://dwardmac.pitzer.edu/Anarchist_archives/goldman/philosophyatheism.html "The Philosophy of Atheism"]. ''Mother Earth'', February 1916.</ref>
Among the Māori, the heavens are divided into a number of realms. Different tribes number the heaven differently, with as few as two and as many as fourteen levels.  One of the more common versions divides heaven thus:
# [[Kiko-rangi]], presided over by the god [[Toumau]]
# [[Waka-maru]], the heaven of sunshine and rain
# [[Nga-roto]], the heaven of lakes where the god [[Maru]] rules
# [[Hauora|Hau-ora]], where the spirits of new-born children originate
# [[Nga-Tauira]], home of the servant gods
# [[Nga-atua]], which is ruled over by the hero [[Kaha'i|Tawhaki]]
# [[Autoia]], where human souls are created
# [[Aukumea]], where spirits live
# [[Wairua]], where spirit gods live while waiting on those in
# [[Naherangi]] or Tuwarea, where the great gods live presided over by [[Rehua]]


The Māori believe these heavens are supported by pillars. Other Polynesian peoples see them being supported by gods (as in [[Hawai'i]]). In one [[Tahiti]]an legend, heaven is supported by an [[octopus]].
Many people consider George Orwell's use of Sugarcandy Mountain in his novel ''Animal Farm'' to be a literary expression of this view. In the book, the animals were told that after their miserable lives were over they would go to a place in which "it was Sunday seven days a week, clover was in season all the year round, and lump sugar and linseed cake grew on the hedges".<ref>[http://www.k-1.com/Orwell/site/$country=us$/opinion/essays/rhodi.html Opinions: Essays: Orwell's Political Messages] by Rhodri Williams.</ref><ref>[http://www.netcharles.com/orwell/articles/animal-farm-background-info.htm Background information for George Orwell's Animal Farm] at Charles' George Orwell Links.</ref> However, George Orwell himself was a practicing, communicant member of the Church of England.  


===[[Tuamotus]]===
Some atheists have argued that a belief in a reward after death is poor motivation for moral behavior while alive.<ref>[http://daphne.palomar.edu/mlane/ATHEIST/atheist_philosophy.htm The Atheist Philosophy]</ref><ref>[http://www.quotedb.com/quotes/204 Quote by Albert Einstein] at Quote DB.</ref> Sam Harris wrote, "It is rather more noble to help people purely out of concern for their suffering than it is to help them because you think the Creator of the Universe wants you to do it, or will reward you for doing it, or will punish you for not doing it. The problem with this linkage between religion and morality is that it gives people bad reasons to help other human beings when good reasons are available."<ref>Sam Harris at the 2006 Beyond Belief conference ([http://beyondbelief2006.org/watch/watch.php?Video=Session%209 watch here]).</ref> C.S. Lewis commented: "We are afraid that Heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives."<ref>[http://books.google.com/books?id=kzF8EoKw89oC&pg=PA227&dq=Lewis+%22not+mercenary%22&hl=en&sa=X&ei=25JiU8jiCuiN7AblrYGIAQ&redir_esc=y#v=onepage&q=Lewis%20%22not%20mercenary%22&f=false C.S. Lewis, ''Joyful Christian'' (Simon and Schuster 1996 ISBN 978-0-68482377-5), p. 227]</ref>
[[Image:Paumotuheavens.gif|thumb|right|An 1869 illustration by a [[Tuamotus|Tuomatuan chief]] portraying nine heavens.]]
The Polynesian conception of the universe and its division is nicely illustrated by a famous drawing made by a Tuomotuan chief in 1869. Here, the nine heavens are further divided into left and right, and each stage is associated with a stage in the evolution of the earth that is portrayed below. The lowest division represents a period when the heavens hung low over the earth, which was inhabited by animals that were not known to the islanders. In the third division is shown the first murder, the first burials, and the first canoes, built by [[Laka|Rata]].   In the fourth division, the first coconut tree and other significant plants are born.


==Heaven in fiction==
Works of fiction, especially in the modern [[fantasy]] ''genre'', have included numerous different conceptions of Heaven and Hell.  C. S. Lewis offers one example of Heaven at the end of his Narnia sequence in the 'Last Battle'.  Piers Anthony in his series 'Incarnations of Immortality' portrays examples of Heaven and Hell via Death, Fate, Nature, War, Time, Good-God and Evil-Devil. Robert Heinlein offers in his book 'Job' a Yin-Yang version of Hell where there is still some good within.  Heinlein also offers the Schrödinger-type of Heaven, Hell and Universe which is entirely the creation of the mind and thereby infinitely changeable in 'The Cat who walks through Walls' and others.  Lois McMaster Bujold suggests five Gods 'Father, Mother, Son, Daughter and Bastard in her 'Chalion' series with a mention of Heaven and a more graphic version of The Bastard's Hell as formless chaos. Michael Moorcock is one of many who offer Chaos-Evil(-Hell) and Uniformity-Good(-Heaven) as equally unacceptable extremes which must be held in balance; most evidently in the Elric and Eternal Champion series.


==Criticism of the belief in Heaven==
== Neuroscience ==
[[Atheism|Atheists]] reject the existence of heaven. Some atheists have viewed the notion of heaven as an "[[opiate of the masses]]"—tool employed by humans to cope with their lives' misery—or "opiate ''for'' the masses"—a tool employed by authorities to bribe their subjects into a certain way of life by promising a reward after death. <ref>
In Inside the Neolithic Mind, Lewis-Williams and Pearce argue that a tiered structure of heaven, along with similarly structured circles of hell, is neurally perceived by members of many cultures around the world and through history.  The reports are so similar across time and space that Lewis-Williams and Pearce argue for a neuroscientific explanation, accepting the percepts as real neural activations and subjective percepts during particular altered states of consciousness.
[http://www.netcharles.com/orwell/articles/col-afcp.htm Animal Farm Character Profiles] at Charles' George Orwell Links.</ref>


The [[anarchist]] [[Emma Goldman]] expressed this view when she wrote, ''"Consciously or unconsciously, most atheists see in gods and devils, heaven and hell; reward and punishment, a whip to lash the people into [[obedience]], [[meekness]] and [[contentment]]."''<ref>Goldman, Emma. [http://dwardmac.pitzer.edu/Anarchist_archives/goldman/philosophyatheism.html "The Philosophy of Atheism"]. ''Mother Earth'', February 1916.</ref>  
Many people who come close to death and have near death experiences report meeting relatives or entering "the Light" in an otherworldly dimension, which share similarities with the religious concept of heaven. Even though there are also reports of distressing experiences and negative life-reviews, which share some similarities with the concept of Hell, the positive experiences of meeting or entering "the Light" is reported as an immensely intense feeling state of love, peace and joy beyond human comprehension. Together with this intensely positive-feeling state, people who have near death experiences also report that consciousness or a heightened state of awareness seems as if it is at the heart of experiencing a taste of "heaven".<ref>Jorgensen, Rene. ''Awakening After Life'' BookSurge, 2007 ISBN 1-4196-6347-X</ref>


Many people consider [[George Orwell]]'s use of [[Sugarcandy Mountain]] in his novel ''[[Animal Farm]]'' to be a literary expression of this view. In the book, the animals were told that after their miserable lives were over they would go to a place in which ''"it was Sunday seven days a week, [[clover]] was in season all the year round, and lump [[sugar]] and [[linseed]] cake grew on the [[hedge]]s"''. <ref>[http://www.k-1.com/Orwell/site/$country=us$/opinion/essays/rhodi.html Opinions: Essays: Orwell's Political Messages] by  Rhodri Williams.</ref><ref>[http://www.netcharles.com/orwell/articles/animal-farm-background-info.htm Background information for George Orwell's Animal Farm] at Charles' George Orwell Links.</ref> Fantasy author [[Phillip Pullman]] echoes this idea in the fantasy series [[His Dark Materials]], in which the characters finally come to the conclusion that people should make life better on Earth rather than wait for heaven (this idea is known as the [[Republic of Heaven]]).


Some atheists have argued that a belief in a reward after death is poor motivation for moral behavior while alive <ref>[http://daphne.palomar.edu/mlane/ATHEIST/atheist_philosophy.htm The Atheist Philosophy]</ref><ref>[http://www.quotedb.com/quotes/204 Quote by Albert Einstein] at Quote DB.</ref>, arguing that ''"It is rather more noble to help people purely out of concern for their suffering than it is to help them because you think the Creator of the Universe wants you to do it, or will reward you for doing it, or will punish you for not doing it. [The] problem with this linkage between religion and morality is that it gives people bad reasons to help other human beings when good reasons are available."''<ref>[[Sam Harris (author)|Sam Harris]] at the 2006 [[Beyond Belief: Science, Religion, Reason and Survival|Beyond Belief]] conference ([http://beyondbelief2006.org/watch/watch.php?Video=Session%209 watch here]).</ref>
==Representations in Arts==
===Literature===
* Works of fiction have included numerous different conceptions of heaven and hell. The two most famous descriptions of heaven are given in Dante Alighieri's ''Paradiso'' (of the ''Divine Comedy'') and John Milton's ''Paradise Lost''.
* ''The Chronicles of Narnia'', a series by C. S. Lewis offers a description of heaven at the end of the sequence in the 'Last Battle', depicted as a lush green land surrounded by mountains under the rule of a lion Aslan.
* ''Elric'' and ''Eternal Champion'', two series by Michael Moorcock, are two of many that offer Chaos-Evil(-Hell) and Uniformity-Good(-Heaven) as equally unacceptable extremes that must be held in balance.
* In ''The Discovery of Heaven'', a 1992 novel by Harry Mulisch, heaven is located "at the end of the Big Bang in negative space".
* In ''The Grand Tour of Heaven'', an autobiography by Tobiah Neiditch, heaven is depicted as looking like ''halos'' around the Sun and shows how weather phenomena on Earth portrays what heaven really looks like when you die.
*In Mary K. Baxter's book ''The Divine Revelation of Heaven'', Mary describes a time in which she claims she was taken into heaven for ten days with Jesus Christ.
* In Dr. Jaerock Lee's book ''Heaven Volume 2'', Lee writes that he had longed to know about heaven in detail, and kept on praying and fasting. After seven years, [[God]] finally answered his prayers and today, [[God]] is revealing deeper secrets about the spiritual realm.


Others have further argued that an irrational belief in heavenly rewards may actually ''motivate'' believers to do horrible things while on Earth. [[Richard Dawkins]] summed up this view by stating ''"Promise a young man that death is not the end and he will willingly cause disaster."'' <ref>Dawkins, Richard. [http://www.positiveatheism.org/writ/dawk911.htm "Religion's Misguided Missiles"]. ''The Guardian'', [[September 15]], [[2001]].</ref> In his television programme ''[[The Root of All Evil?]]'' Dawkins states,  
===Film===
:''...there are would-be murderers all around the world who want to kill you and me and themselves because they are motivated by what they think is the highest ideal [...] the suicide bomber believes that in killing for his god he will be fast tracked to special martyrs’ heaven.'' <ref>[http://philippineatheists.org/2006/12/26/reply-to-richard-dawkins-statement-in-the-root-of-evil/ Reply to Richard Dawkins statement in the root of evil] at the site Philippine Atheists. This view is echoed by Sam Harris in his book ''[[The End of Faith]]''.</ref>
* ''Made in Heaven'', a 1987 film concerning two souls who cross paths in heaven and then attempt to reconnect once they are reborn on Earth.
* ''Field of Dreams'', a 1989 film in which heaven is symbolized by a baseball field. Several players ask Ray if they are in heaven, but he assures them that they are just in Iowa. At the end, Ray asks his father if there is a heaven, to which his father replies that it is the place where dreams come true.
* ''What Dreams May Come'', a 1998 movie that won an Academy Award for its depiction of heaven and hell as the subjective creations of the individual, was an essentially mystical interpretation of heaven, hell and reincarnation. It was based on the eponymous novel by Richard Matheson.
* ''Heaven'', a 2002 film that implies heaven can be reached the higher up one goes (in the film's case, in a helicopter).


==Notes==
===Television===
{{reflist}}
* In the ''South Park'' episodes "Do the Handicapped Go to Hell?" and "Probably", it is revealed that Mormons go to heaven while everyone else lives in hell. Due to a war between heaven and hell in "Best Friends Forever", God allows more people in.
* In the ''American Dad!'' episode "The Most Adequate Christmas Ever", heaven is featured. Anyone who has done good in their life is flown from [[Limbo]] to the Gates of Heaven by a large griffin (which might be Ziz). There was a reference that Jim Henson tried to sneak into heaven only for him and Kermit the Frog to end up in a flat rectangle prison (similar to General Zod in ''Superman II'') as Kermit begs for them to be released.
* Heaven is featured in the ''Renkin 3-kyū Magical? Pokān'' episode "The Spell of Rebirth is a Trip Through Hell." Uma ends up sent to heaven with a letter to God (portrayed by Keimie) that Uma has been banished from Hell for all eternity. Uma spends time in heaven until she gets bored and takes God's option to restore Uma to life.
* In the ''Simpsons'' episode "The Father, the Son, and the Holy Guest Star" when Bart and Homer became Catholic, Marge imagined herself in heaven, which is split into two parts. First there is Catholic heaven, full of Irish, Italian, and Mexican people where everyone is partying, including Bart, Homer and Jesus. Then there is Protestant heaven, where people play croquet or tennis.


==References==
===Print===
{{refbegin|2}}
* [[Robert Barnhart|Barnhart, Robert K.]] (1995). ''The Barnhart Concise Dictionary of Etymology''. [[HarperCollins]] ISBN 0062700847
* Bunyan, John. ''The Strait Gate: Great Difficulty of Going to Heaven'' Liskeard, Cornwall: Diggory Press, 2007. ISBN 978-1846856716.
* Bunyan, John. ''No Way to Heaven but By Jesus Christ'' Liskeard, Cornwall: Diggory Press, 2007. ISBN 978-1846857805.
* Craig, Robert D. ''Dictionary of Polynesian Mythology''. Greenwood Press: New York, 1989. ISBN 0313258902. Page 57.
* Ginzberg, Louis. Henrietta Szold (trans.). ''The Legends of the Jews''.  Philadelphia: The Jewish Publication Society of America, 1909–38. ISBN 0801858909.
* Hahn, Scott. ''The Lamb's Supper: The Mass as Heaven on Earth''. New York: Doubleday, 1999. ISBN 978-0385496599.
* Jorgensen, Rene. ''"Awakening After Life - A Firsthand Guide through Death into the Purpose of Life"''. BookSurge, 2007, ISBN 1-4196-6347-X / ISBN-13 978-1419663475
* Moody, D.L. ''Heaven''. Liskeard, Cornwall: Diggory Press, 2007. ISBN 978-1846858123.
* Young, J.L. "The Paumotu Conception of the Heavens and of Creation", ''Journal of the Polynesian Society'', 28 (1919), 209–211.
{{refend}}


===Documentaries===
===Documentaries===
Line 317: Line 288:
* Mysteries of the Bible: "Heaven and Hell". A&E Network.
* Mysteries of the Bible: "Heaven and Hell". A&E Network.


==External links==
 
* [http://www.thegoodseed.com/heaven.htm ''Where Is Heaven''] What the Bible says.
==See Also==
* [http://www.scborromeo.org/ccc/p123a12.htm Catechism of the Catholic Church ''I believe in Life Everlasting''] Explanation of Catholic teaching about Heaven, Hell & Purgatory.
*[[God]]
* [http://www.many-lives.com/lives/paradise.html Salvation Versus Liberation, A Buddhist View of the Paradise or Heavenly Worlds.]
*[[Hell]]
* [http://www.Qu'ranichealing.com/bp.asp?caid=68 Everlasting Life in Paradise according to Qu'ran] Seven Steps rising to the heavens.
*[[Purgatory]]
* [http://plato.stanford.edu/entries/heaven-hell/ Stanford Encyclopedia of Philosophy entry on Heaven and Hell.]
 
* [http://www.bbc.co.uk/radio4/history/inourtime/inourtime_20051222.shtml Heaven] from ''In Our Time'' (BBC Radio 4).
 
* [http://www.NDELight.org/ NDE Light from Near Death Experiences about the Afterlife]
==References==
{{Reflist|2}}
 
 
==Further Reading==
* Smith, Gary Scott, ''Heaven in the American Imagination'' (Oxford University Press; 2011) 339 pages; draws on art, music, folklore, sermons, literature, psychology, and other realms in a study of how Americans since the Puritans have imagined heaven.
 
 
==External Links==
*[http://en.wikipedia.org/wiki/Heaven The original source of this article at Wikipedia]
* [http://www.scborromeo.org/ccc/p123a12.htm Catechism of the Catholic Church ''I believe in Life Everlasting''] Explanation of Catholic teaching about Heaven, Hell & Purgatory
* [http://www.newadvent.org/cathen/07170a.htm Catholic Encyclopedia: Heaven]
* [http://jewishencyclopedia.com/articles/7440-heaven Jewish Encyclopedia: Heaven]
* [http://plato.stanford.edu/entries/heaven-hell/ Stanford Encyclopedia of Philosophy entry on Heaven and Hell]
* [http://www.nytimes.com/1989/04/30/movies/film-view-in-films-heaven-s-no-paradise.html?pagewanted=all In Films, Heaven’s No Paradise] New York Times, Wed. July 22, 2009
* [http://www.independent.co.uk/opinion/faith/heaven-a-fools-paradise-1949399.html Heaven: A fool's paradise], ''The Independent'', April 21, 2010
* [http://www.swedenborgdigitallibrary.org/contets/HH.html Swedenborg, E. ''Heaven and its Wonders and Hell. From Things Heard and Seen''] (Swedenborg Foundation, 1946)

Latest revision as of 12:24, 7 November 2014

Dante and Beatrice gaze upon the highest heavens; from Gustave Doré's illustrations to the Divine Comedy

Heaven, the heavens or seven heavens, is a common religious, cosmological, or transcendent place where heavenly beings such as gods, angels, jinn, saints, or venerated ancestors originate, are enthroned, or live. It is commonly believed that heavenly beings can descend to earth or incarnate and that earthly beings can ascend to heaven in the afterlife or in exceptional cases, enter heaven alive.

Heaven is often described as a "higher place", the holiest place, a Paradise, in contrast to Hell or the Underworld or the "low places", and universally or conditionally accessible by earthly beings according to various standards of divinity, goodness, piety, faith, or other virtues or right beliefs or simply the will of God. Some believe in the possibility of a heaven on earth in a World to Come.

Another belief is in an axis mundi or world tree which connects the heavens, the world, and the underworld. In Indian religions, heaven is considered as Svarga loka, and the soul is again subjected to rebirth in different living forms according to its karma. This cycle can be broken after a soul achieves Moksha or Nirvana. Any place of existence, either of humans, souls or deities, outside the tangible world (heaven, hell or other) is called otherworld.


Etymology

The modern English word heaven is derived from the earlier (Middle English) heven (attested 1159); this in turn was developed from the previous Old English form heofon. By c. 1000, heofon was being used in reference to the Christianized "place where God dwells", but originally, it had signified "sky, firmament"[1] (e.g. in Beowulf, c. 725). The English term has cognates in the other Germanic languages: Old Saxon heƀan "sky, heaven", Middle Low German heven "sky", Old Icelandic himinn "sky, heaven", Gothic himins; and those with a variant final -l: Old Frisian himel, himul "sky, heaven", Old Saxon/Old High German himil, Low Saxon hemmel, Dutch hemel, and modern German Himmel. All of these have been derived from a reconstructed Proto-Germanic form *Hemina-.[2] In many languages, the word for "heaven" is the same as the word for "sky".


Entry into Heaven

Religions that speak about heaven differ on how (and if) one gets into it, either in the afterlife or while still alive. In many religions, entrance to heaven is conditional on having lived a "good life" (within the terms of the spiritual system). Some religions uphold the belief that other forms of afterlife exist in addition to heaven and hell, such as purgatory, though many hells, such as Naraka, serve as purgatories themselves. Some belief systems contain universalism, the belief that everyone will go to heaven eventually, no matter what they have done or believed on earth. Some forms of Christianity and other religions believe hell to be the termination of the soul.

Ancient Near East Religions

Egypt

In Ancient Egyptian faith, belief in an afterlife is much more stressed than in ancient Judaism. Heaven was a physical place far above the Earth in a "dark area" of space where there were no stars, basically beyond the Universe. According to the Book of the Dead, departed souls would undergo a literal journey to reach heaven, along the way to which there could exist hazards and other entities attempting to deny the reaching of heaven. Their heart would finally be weighed with the feather of truth, and if the sins weighed it down their heart was devoured.

Canaanite and Phoenician Views of Heaven

Almost nothing is known of Bronze Age (pre-1200 BC) Canaanite views of heaven, and the archeological findings at Ugarit (destroyed c. 1200 BC) have not provided information. The 1st century Greek author Philo of Byblos may preserve elements of Iron Age Phoenician religion in his Sanchuniathon.[3]

Hurrian and Hittite myths

In the Middle Hittite myths heaven is the abode of the gods. In the Song of Kumarbi, Alalu was king in heaven for nine years before giving birth to his son Anu. Anu was himself overthrown by his son Kumarbi.[4][5][6][7]

Judaism (Iron Age)

The term for heavens in the Tanakh is shamayim, located above the firmament (a solid, transparent dome which covered the earth and separated it from the "waters" above). The God of Israel (Yahweh) lived in heaven or in the "heaven of heavens" (the exact difference between these two, if any, is unclear) in a heavenly palace. His dwelling on earth was Solomon's Temple in Jerusalem, which was a model of the cosmos and included a section which represented heaven.


Christianity

In the "sola fide" belief of many mainstream Protestant Christians, one does not have to live a perfectly "good life", but one must accept (believe and put faith in) Jesus Christ as one's saviour, and then Jesus Christ will assume the guilt of one's sins; believers are believed to be forgiven regardless of any good or bad "works" they have done.[8] Catholic Christians too speak of heaven as unattainable by even heroic human effort and having been "opened" instead by the death and resurrection of Jesus.[9] They see heaven as "God's eternal reward for good works accomplished with the grace of Christ" and giving rise to no strict merit on the part of human beings,[10] while "the works of the flesh" exclude from heaven.[11] For the Orthodox too, "free will and our cooperation with God is always understood to be an act of grace"[12] Christian Universalism, on the other hand, holds that, because of divine love and mercy, all will ultimately be reconciled to God, regardless of present faith or good deeds. Some Christian denominations believe in an Intermediate state between death and the Resurrection of the Dead.

Christianity is based on the biblical belief in heaven as the Throne of God.[13] To this is added the belief that grace enables believers to ascend to heaven, as exemplified by Elijah and Enoch,[14] and to which all the elect will be admitted.[15]The First Book of Maccabees (part of the Deuterocanonicals) uses "heaven" as a name for God, but the spatial metaphor does not identify God with heaven, which is incapable of containing God.[14]

Creedal beliefs about heaven are expressed in the Nicene Creed, such as belief in the Ascension of Jesus to heaven and the Session of Christ at the Right Hand of God, and in the belief in the Second Coming of Christ from heaven to earth. Creedal beliefs about the afterlife include the statement: "I look forward to the resurrection of the dead, and the life of the world to come".

Catholic beliefs about Mary include that she was assumed into heaven and titled the Queen of Heaven. In addition, it is believed that St. Peter was given the keys of heaven, derived from Matthew 16:18-19.

The Gospel of Matthew frequently uses the phrase "kingdom of heaven", where the other Synoptic Gospels speak of the "kingdom of God", one of the key elements of the teachings of Jesus in the New Testament.[16]Revelation 12:7-9 ESV speaks of a war in heaven between Michael the Archangel and his angels against the Dragon and his angels, after which the Dragon and his angels are "thrown down to the earth".

In the 2nd century AD, Irenaeus of Lyons recorded a belief that, in accordance with John 14:2, those who in the afterlife see the Saviour are in different mansions, some dwelling in the heavens, others in paradise and others in "the city".[17]

While the word used in all these writings, in particular the New Testament Greek word οὐρανός (ouranos), applies primarily to the sky, it is also used metaphorically of the dwelling place of God and the blessed.[18][19][20] Similarly, though the English word "heaven" still keeps its original physical meaning when used, for instance, in allusions to the stars as "lights shining through from heaven", and in phrases such as heavenly body to mean an astronomical object, the heaven or happiness that Christianity looks forward to "is neither an abstraction nor a physical place in the clouds, but a living, personal relationship with the Holy Trinity. It is our meeting with the Father which takes place in the risen Christ through the communion of the Holy Spirit."[14]

Judaism

Rabbinical Judaism

While the concept of heaven (malkuth hashamaim מלכות השמים, the Kingdom of Heaven) is well-defined within the Christian and Islamic religions, the Jewish concept of the afterlife, sometimes known as olam haba, the World-to-come, is not so precise. The Torah has little to say on the subject of survival after death, but by the time of the rabbis two ideas had made inroads among the Jews: one, which is probably derived from Greek thought,[21] is that of the immortal soul which returns to its creator after death; the other, which is thought to be of Persian origin,[21] is that of resurrection of the dead.

Jewish writings refer to a "new earth" as the abode of mankind following the resurrection of the dead. Originally, the two ideas of immortality and resurrection were different but in rabbinic thought they are combined: the soul departs from the body at death but is returned to it at the resurrection. This idea is linked to another rabbinic teaching, that men's good and bad actions are rewarded and punished not in this life but after death, whether immediately or at the subsequent resurrection.[21] Around 1 CE, the Pharisees are said to have maintained belief in resurrection but the Sadducees are said to have denied it (Matt. 22:23).

Some scholars assert that the Sheol mentioned in Isaiah 38:18, Psalm 6:5 and Job 7:7-10 was an earlier concept than heaven, but this theory is not universally held.

The Mishnah has many sayings about the World to Come, for example, "Rabbi Yaakov said: This world is like a lobby before the World to Come; prepare yourself in the lobby so that you may enter the banquet hall."[22]

Judaism holds that the righteous of all nations have a share in the World-to-come.[23]

According to Nicholas de Lange, Judaism offers no clear teaching about the destiny which lies in wait for the individual after death and its attitude to life after death has been expressed as follows: "For the future is inscrutable, and the accepted sources of knowledge, whether experience, or reason, or revelation, offer no clear guidance about what is to come. The only certainty is that each man must die - beyond that we can only guess."[21]

According to Tracey R. Rich of the website "Judaism 101", Judaism, unlike other world-religions, is not focused on the quest of getting into heaven but on life and how to live it.[24]

Kabbalah Jewish Mysticism

In order from lowest to highest, the seven heavens, Shamayim (שמים), according to the Talmud, are listed alongside the angels who govern them:[25][26]

  1. Vilon (וילון) also called "Araphel": The first heaven, governed by Archangel Gabriel, is the closest of heavenly realms to the Earth; it is also considered the abode of Adam and Eve.
  2. Raqi'a (רקיע): The second heaven is dually controlled by Zachariel and Raphael. It was in this heaven that Moses, during his visit to Paradise, encountered the angel Nuriel who stood "300 parasangs high, with a retinue of 50 myriads of angels all fashioned out of water and fire". Also, Raquia is considered the realm where the fallen angels are imprisoned and the planets fastened.[27]
  3. Shehaqim (שחקים): The third heaven, under the leadership of Anahel, serves as the home of the Garden of Eden and the Tree of Life; it is also the realm where manna, the holy food of angels, is produced.[28] The Second Book of Enoch, meanwhile, states that both Paradise and Hell are accommodated in Shehaqim with Hell being located simply "on the northern side".
  4. Ma'on (מעון): The fourth heaven is ruled by the Archangel Michael, and according to Talmud Hagiga 12, it contains the heavenly Jerusalem, the Temple, and the Altar.
  5. Makhon (מכון): The fifth heaven is under the administration of Samael, an angel referred to as evil by some, but who is to others merely a dark servant of God.
  6. Zebul (זבול): The sixth heaven falls under the jurisdiction of Sachiel.
  7. Araboth (ערבות): The seventh heaven, under the leadership of Cassiel, is the holiest of the seven heavens because it houses the Throne of Glory attended by the Seven Archangels and serves as the realm in which God dwells; underneath the throne itself lies the abode of all unborn human souls. It is also considered the home of the Seraphim, the Cherubim, and the Hayyoth.[29]


Islam

The Qur'an contains many references to an afterlife in Eden for those who do good deeds. Regarding the concept of heaven (Jannah) in the Qu'ran, verse 35 of Surah Al-Ra’d says, "The parable of the Garden which the righteous are promised! Beneath it flow rivers. Perpetual is the fruits thereof and the shade therein. Such is the End of the Righteous; and the end of the unbelievers is the Fire."[Quran 13:35] Islam rejects the concept of original sin, and Muslims believe that all human beings are born pure. Children automatically go to heaven when they die, regardless of the religion of their parents.

The concept of heaven in Islam differs in many respects to the concept in Judaism and Christianity. Heaven is described primarily in physical terms as a place where every wish is immediately fulfilled when asked. Islamic texts describe immortal life in heaven as happy, without negative emotions. Those who dwell in heaven are said to wear costly apparel, partake in exquisite banquets, and recline on couches inlaid with gold or precious stones. Inhabitants will rejoice in the company of their parents, wives, and children. In Islam if one's good deeds weigh out one's sins then one may gain entrance to heaven. Conversely, if one's sins outweigh their good deeds they are sent to hell. The more good deeds one has performed the higher the level of heaven one is directed to. It has been said that the lowest level of heaven is one-hundred times better than the greatest life on earth. The highest level is the seventh heaven. Palaces are built by angels for the occupants using solid gold.

Verses which describe heaven include: Quran 13:35, Quran 18:31, Quran 38:49–54, Quran 35:33–35, Quran 52:17–27.

Islamic texts refer to several levels of heaven: Firdaus or Paradise, 'Adn, Na'iim, Ma'wa, Darussalaam, Daarul Muaqaamah, Al-Muqqamul, Amin & Khuldi.

Ahmadiyya

According to the Ahmadiyya view, much of the imagery presented in the Qur'an regarding heaven, but also hell, is in fact metaphorical. They propound the verse which describes, according to them how the life to come after death is very different from the life here on earth. The Quran says: “From bringing in your place others like you, and from developing you into a form which at present you know not.”Quran 56:62 According to Mirza Ghulam Ahmad, the founder of Ahmadiyya sect in Islam, the soul will give birth to another rarer entity and will resemble the life on this earth in the sense that this entity will bear a similar relationship to the soul, as the soul bears relationship with the human existence on earth. On earth, if a person leads a righteous life and submits to the will of God, his or her tastes become attuned to enjoying spiritual pleasures as opposed to carnal desires. With this, an "embyonic soul" begins to take shape. Different tastes are said to be born which a person given to carnal passions finds no enjoyment. For example, sacrifice of one's own's rights over that of other's becomes enjoyable, or that forgiveness becomes second nature. In such a state a person finds contentment and Peace at heart and at this stage, according to Ahmadiyya beliefs, it can be said that a soul within the soul has begun to take shape.[30]


Bahá'í Faith

The Bahá'í Faith regards the conventional description of heaven (and hell) as a specific place as symbolic. The Bahá'í writings describe heaven as a "spiritual condition" where closeness to God is defined as heaven; conversely hell is seen as a state of remoteness from God. Bahá'u'lláh, the founder of the Bahá'í Faith, has stated that the nature of the life of the soul in the afterlife is beyond comprehension in the physical plane, but has stated that the soul will retain its consciousness and individuality and remember its physical life; the soul will be able to recognize other souls and communicate with them.[31]

For Bahá'ís, entry into the next life has the potential to bring great joy.[31] Bahá'u'lláh likened death to the process of birth. He explains: "The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother."[32] The analogy to the womb in many ways summarizes the Bahá'í view of earthly existence: just as the womb constitutes an important place for a person's initial physical development, the physical world provides for the development of the individual soul. Accordingly, Bahá'ís view life as a preparatory stage, where one can develop and perfect those qualities which will be needed in the next life.[31] The key to spiritual progress is to follow the path outlined by the current Manifestation of God, which Bahá'ís believe is currently Bahá'u'lláh. Bahá'u'lláh wrote, "Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly return and be gathered to the glory of the Beloved."[33]

The Bahá'í teachings state that there exists a hierarchy of souls in the afterlife, where the merits of each soul determines their place in the hierarchy, and that souls lower in the hierarchy cannot completely understand the station of those above. Each soul can continue to progress in the afterlife, but the soul's development is not entirely dependent on its own conscious efforts, the nature of which we are not aware, but also augmented by the grace of God, the prayers of others, and good deeds performed by others on Earth in the name of that person.[31]


Buddhism

In Buddhism there are several heavens, all of which are still part of samsara (illusionary reality). Those who accumulate good karma may be reborn in one of them. However, their stay in the heaven is not eternal—eventually they will use up their good karma and will undergo a different rebirth into another realm, as humans, animals or other beings. Because heaven is temporary and part of samsara, Buddhists focus more on escaping the cycle of rebirth and reaching enlightenment (Nirvana). Nirvana is not a heaven but a mental state.

There are several different types of heavens also based on how the human lives a life along career lines. It is declared that a warrior who fights for good, and dies for his or her duties will enter the realm of the "devas of passionate delight", while an actor that makes audiences laugh will enter the realm of the "laughing devas".[34]

According to Buddhist cosmology the universe is impermanent and beings transmigrate through a number of existential "planes" in which this human world is only one "realm" or "path".[35]

These are traditionally envisioned as a vertical continuum with the heavens existing above the human realm, and the realms of the animals, Hungry ghosts and hell beings existing beneath it. According to Jan Chozen Bays in her book, Jizo: Guardian of Children, Travelers, and Other Voyagers, the realm of the asura is a later refinement of the heavenly realm and was inserted between the human realm and the heavens. One important Buddhist heaven is the Trāyastriṃśa, which resembles Olympus of Greek mythology.

In the Mahayana world view, there are also pure lands which lie outside this continuum and are created by the Buddhas upon attaining enlightenment. These should not be confused with the heavens as the pure lands are abodes of Buddhas, which the heavens are not and heavens are looked at "impermanent" places to be reincarnated in, as heavenly beings still have to die and be reincarnated into lower realms. This confusion can be made worse when writers use such words "paradise" to denote such pure lands.

One notable Buddhist pure land is the Pure Land of Amitabha Buddha. Rebirth in the pure land of Amitabha is seen as an assurance of Buddhahood for once reborn there, beings do not fall back into cyclical existence unless they choose to do so to save other beings, the goal of Buddhism being the obtainment of enlightenment and freeing oneself and others from the birth–death cycle.

One of the Buddhist Sutras states that a hundred years of our existence is equal to one day and one night in the world of the thirty-three gods. Thirty such days add up to their one month. Twelve such months become their one year, while they live for a thousand such years though existence in the heavens is ultimately finite and the beings who reside there will reappear in other realms based on their karma.

The Tibetan word Bardo means literally "intermediate state". In Sanskrit the concept has the name antarabhāva.

Different heavens

According to Anguttara Nikaya

Brahmāloka

Here the denizens are Brahmās, and the ruler is Mahābrahmā.

Of all the devas, Brahmās are the wisest of all gods and declared in Buddhism to be the highest but the Buddha and monks having reached the state of Arahant can surpass the Brahmās by status. Brahmās also are asexual and do not desire to procreate.

After developing the four Brahmavihāras, King Makhādeva rebirths here after death. The monk Tissa and Brāhmana Jānussoni were also reborn here.

For a monk, the next best thing to Nirvana is to be reborn in this Brahmāloka.

The lifespan of a Brahmās is not stated but is not eternal.

Kāmāvacaraloka

The lifespan of a Kāmāvacara is not stated but is not eternal.

Cātummaharaja

Here some denizens are kings that came from human lives as being kings.

The Anguttara Nikaya says that on the 15th day, the Cātummaharaja gods look down to earth and see of the humans are still paying reverence to mother, father, samanas and brahmanas.

Bimbisāra (the king of Magadha), and Pāyāsi (the king of Kosāla) were reborn here.

The denizens here have a lifespan of 9,216,000,000 years.

Nimmānarati

The denizens here have a lifespan of 2,284,000,000 years.

Paranimmitavasavatti

The denizens here have a lifespan of 9,216,000,000 years.

Tāvatimsa

The ruler of this heaven is Indra or Shakra, and the realm is also called Trayatrimia.

Each denizen addresses other denizens as the title "mārisa".

The governing hall of this heaven is called Sudhamma Hall.

This heaven has a garden Nandanavana with damsels, as its most magnificent sight.

Ajita the Licchavi army general was reborn here. Gopika the Sākyan girl was reborn as a male god in this realm.

Any Buddhist reborn in this realm can outshine any of the previously dwelling denizens because of the extra merit acquired for following the Buddha's teachings.

The denizens here have a lifespan of 36,000,000 years.

Tusita

Anāthapindika, a Kosālan householder and benefactor to the Buddha's order was reborn here.

The denizens here have a lifespan of 576,000,000 years.

Yāma

The denizens here have a lifespan of 1,444,000,000 years.

According to Tibetan Buddhism

There are 5 major types of heavens.

  1. Akanishtha or Ghanavyiiha
    This is the most supreme heaven wherein beings that have achieved Nirvana live for eternity.
  2. Heaven of the Jinas
  3. Heavens of Formless Spirits
    These are 4 in number.
  4. Brahmaloka
    These are 16 in number, and are free from sensuality.
  5. Devaloka
    These are 6 in number, and contain sensuality.

Jainism

The shape of the Universe as described in Jainism is shown alongside. Unlike the current convention of using North direction as the top of map, this uses South as the top. The shape is similar to a part of human form standing upright.

The Deva Loka (heavens) are at the symbolic "chest", where all souls enjoying the positive karmic effects reside. The heavenly beings are referred to as devas (masculine form) and devis (feminine form). According to Jainism, there is not one heavenly abode, but several layers to reward appropriately the souls of varying degree of karmit merits. Similarly, beneath the "waist" are the Narka Loka (Hell). Human, animal, insect, plant and microscopic life forms reside on the middle.

The pure souls (who reached Siddha status) reside at the very south end (top) of the Universe. They are referred to in Tamil literature as தென்புலத்தார் (Kural 43).


Chinese Faiths

In the native Chinese Confucian traditions, heaven (Tian) is an important concept, where the ancestors reside and from which emperors drew their mandate to rule in their dynastic propaganda, for example.

Heaven is a key concept in Chinese mythology, philosophies and religions, and is on one end of the spectrum a synonym of Shangdi ("Supreme Deity") and on the other naturalistic end, a synonym for nature and the sky. The Chinese term for "heaven", Tian (天), derives from the name of the supreme deity of the Zhou Dynasty. After their conquest of the Shang Dynasty in 1122 BC, the Zhou people considered their supreme deity Tian to be identical with the Shang supreme deity Shangdi.[36] The Zhou people attributed heaven with anthropomorphic attributes, evidenced in the etymology of the Chinese character for heaven or sky, which originally depicted a person with a large cranium. Heaven is said to see, hear and watch over all men. Heaven is affected by man's doings, and having personality, is happy and angry with them. Heaven blesses those who please it and sends calamities upon those who offend it.[37] Heaven was also believed to transcend all other spirits and gods, with Confucius asserting, "He who offends against Heaven has none to whom he can pray."[37]

Other philosophers born around the time of Confucius such as Mozi took an even more theistic view of heaven, believing that heaven is the divine ruler, just as the Son of Heaven (the King of Zhou) is the earthly ruler. Mozi believed that spirits and minor gods exist, but their function is merely to carry out the will of heaven, watching for evil-doers and punishing them. Thus they function as angels of heaven and do not detract from its monotheistic government of the world. With such a high monotheism, it is not surprising that Mohism championed a concept called "universal love" (jian'ai, 兼愛), which taught that heaven loves all people equally and that each person should similarly love all human beings without distinguishing between his own relatives and those of others.[38] In Mozi's Will of Heaven (天志), he writes:

"I know Heaven loves men dearly not without reason. Heaven ordered the sun, the moon, and the stars to enlighten and guide them. Heaven ordained the four seasons, Spring, Autumn, Winter, and Summer, to regulate them. Heaven sent down snow, frost, rain, and dew to grow the five grains and flax and silk that so the people could use and enjoy them. Heaven established the hills and rivers, ravines and valleys, and arranged many things to minister to man's good or bring him evil. He appointed the dukes and lords to reward the virtuous and punish the wicked, and to gather metal and wood, birds and beasts, and to engage in cultivating the five grains and flax and silk to provide for the people's food and clothing. This has been so from antiquity to the present."

Original Chinese: 「且吾所以知天之愛民之厚者有矣，曰以磨為日月星辰，以昭道之；制為四時春秋冬夏，以紀綱之；雷降雪霜雨露，以長遂五穀麻絲，使民得而財利之；列為山川谿谷，播賦百事，以臨司民之善否；為王公侯伯，使之賞賢而罰暴；賊金木鳥獸，從事乎五穀麻絲，以為民衣食之財。自古及今，未嘗不有此也。」

Mozi, Will of Heaven, Chapter 27, Paragraph 6, ca. 5th Century BC

Mozi criticized the Confucians of his own time for not following the teachings of Confucius. By the time of the later Han Dynasty, however, under the influence of Xunzi, the Chinese concept of heaven and Confucianism itself had become mostly naturalistic, though some Confucians argued that heaven was where ancestors reside. Worship of heaven in China continued with the erection of shrines, the last and greatest being the Temple of Heaven in Beijing, and the offering of prayers. The ruler of China in every Chinese dynasty would perform annual sacrificial rituals to heaven, usually by slaughtering two healthy bulls as sacrifice.


Hinduism

Attaining heaven is not the final pursuit in Hinduism as heaven itself is ephemeral and related to physical body. Being tied by the bhoot-tatvas, heaven cannot be perfect either and is just another name for pleasurable and mundane material life. According to Hindu cosmology, above the earthly plane, are other planes: (1) Bhuva Loka, (2) Swarga Loka, meaning Good Kingdom, is the general name for heaven in Hinduism, a heavenly paradise of pleasure, where most of the Hindu Devatas (Deva) reside along with the king of Devas, Indra, and beatified mortals. Some other planes are Mahar Loka, Jana Loka, Tapa Loka and Satya Loka. Since heavenly abodes are also tied to the cycle of birth and death, any dweller of heaven or hell will again be recycled to a different plane and in a different form as per the karma and "maya" i.e. the illusion of Samsara. This cycle is broken only by self-realization by the Jivatma. This self-realization is Moksha (Turiya, Kaivalya).

The concept of moksha is unique to Hinduism and is unparalleled. Moksha stands for liberation from the cycle of birth and death and final communion with Brahman. With moksha, a liberated soul attains the stature and oneness with Brahman or Pramatma. Different schools such as Vedanta, Mimansa, Sankhya, Nyaya, Vaisheshika, and Yoga offer subtle differences in the concept of Brahman, obvious Universe, its genesis and regular destruction, Jivatma, Nature (Prakriti) and also the right way in attaining perfect bliss or moksha.

In the Vaishnava traditions the highest heaven is Vaikuntha, which exists above the six heavenly lokas and outside of the mahat-tattva or mundane world. It's where eternally liberated souls who have attained moksha reside in eternal sublime beauty with Lakshmi and Narayana (a manifestation of Vishnu).


Mesoamerican religions

The Nahua people such as the Aztecs, Chichimecs and the Toltecs believed that the heavens were constructed and separated into 13 levels. Each level had from one to many Lords living in and ruling these heavens. Most important of these heavens was Omeyocan (Place of Two). The thirteen heavens were ruled by Ometeotl, the dual Lord, creator of the Dual-Genesis who, as male, takes the name Ometecuhtli (Two Lord), and as female is named Omecihuatl (Two Lady).


Polynesia

In the creation myths of Polynesian mythology are found various concepts of the heavens and the underworld. These differ from one island to another. What they share is the view of the universe as an egg or coconut that is divided between the world of humans (earth), the upper world of heavenly gods, and the underworld. Each of these is subdivided in a manner reminiscent of Dante's Divine Comedy, but the number of divisions and their names differs from one Polynesian culture to another.[39]

Māori

In Māori mythology, the heavens are divided into a number of realms. Different tribes number the heaven differently, with as few as two and as many as fourteen levels. One of the more common versions divides heaven thus:

  1. Kiko-rangi, presided over by the god Toumau
  2. Waka-maru, the heaven of sunshine and rain
  3. Nga-roto, the heaven of lakes where the god Maru rules
  4. Hau-ora, where the spirits of newborn children originate
  5. Nga-Tauira, home of the servant gods
  6. Nga-atua, which is ruled over by the hero Tawhaki
  7. Autoia, where human souls are created
  8. Aukumea, where spirits live
  9. Wairua, where spirit gods live while waiting on those in
  10. Naherangi or Tuwarea, where the great gods live presided over by Rehua

The Māori believe these heavens are supported by pillars. Other Polynesian peoples see them being supported by gods (as in Hawai'i). In one Tahitian legend, heaven is supported by an octopus.

Paumotu, Tuamotus

An 1869 illustration by a Tuomatuan chief portraying nine heavens.

The Polynesian conception of the universe and its division is nicely illustrated by a famous drawing made by a Tuomotuan chief in 1869. Here, the nine heavens are further divided into left and right, and each stage is associated with a stage in the evolution of the earth that is portrayed below. The lowest division represents a period when the heavens hung low over the earth, which was inhabited by animals that were not known to the islanders. In the third division is shown the first murder, the first burials, and the first canoes, built by Rata. In the fourth division, the first coconut tree and other significant plants are born.[40]


Theosophy

It is believed in Theosophy of Helena Blavatsky that each religion (including Theosophy) has its own individual heaven in various regions of the upper astral plane that fits the description of that heaven that is given in each religion, which a soul that has been good in their previous life on Earth will go to. The area of the upper astral plane of Earth in the upper atmosphere where the various heavens are located is called Summerland (Theosophists believe Hell is located in the lower astral plane of Earth which extends downward from the surface of the earth down to its center). However, Theosophists believe that the soul is recalled back to Earth after an average of about 1400 years by the Lords of Karma to incarnate again. The final heaven that souls go to billions of years in the future after they finish their cycle of incarnations is called Devachan.[41]

Criticism of the Belief in Heaven

Most Marxists regard heaven, like religion generally, as a tool employed by authorities to bribe their subjects into a certain way of life by promising a reward after death.[42]

The anarchist Emma Goldman expressed this view when she wrote, "Consciously or unconsciously, most atheists see in gods and devils, heaven and hell; reward and punishment, a whip to lash the people into obedience, meekness and contentment."[43]

Many people consider George Orwell's use of Sugarcandy Mountain in his novel Animal Farm to be a literary expression of this view. In the book, the animals were told that after their miserable lives were over they would go to a place in which "it was Sunday seven days a week, clover was in season all the year round, and lump sugar and linseed cake grew on the hedges".[44][45] However, George Orwell himself was a practicing, communicant member of the Church of England.

Some atheists have argued that a belief in a reward after death is poor motivation for moral behavior while alive.[46][47] Sam Harris wrote, "It is rather more noble to help people purely out of concern for their suffering than it is to help them because you think the Creator of the Universe wants you to do it, or will reward you for doing it, or will punish you for not doing it. The problem with this linkage between religion and morality is that it gives people bad reasons to help other human beings when good reasons are available."[48] C.S. Lewis commented: "We are afraid that Heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives."[49]


Neuroscience

In Inside the Neolithic Mind, Lewis-Williams and Pearce argue that a tiered structure of heaven, along with similarly structured circles of hell, is neurally perceived by members of many cultures around the world and through history. The reports are so similar across time and space that Lewis-Williams and Pearce argue for a neuroscientific explanation, accepting the percepts as real neural activations and subjective percepts during particular altered states of consciousness.

Many people who come close to death and have near death experiences report meeting relatives or entering "the Light" in an otherworldly dimension, which share similarities with the religious concept of heaven. Even though there are also reports of distressing experiences and negative life-reviews, which share some similarities with the concept of Hell, the positive experiences of meeting or entering "the Light" is reported as an immensely intense feeling state of love, peace and joy beyond human comprehension. Together with this intensely positive-feeling state, people who have near death experiences also report that consciousness or a heightened state of awareness seems as if it is at the heart of experiencing a taste of "heaven".[50]


Representations in Arts

Literature

  • Works of fiction have included numerous different conceptions of heaven and hell. The two most famous descriptions of heaven are given in Dante Alighieri's Paradiso (of the Divine Comedy) and John Milton's Paradise Lost.
  • The Chronicles of Narnia, a series by C. S. Lewis offers a description of heaven at the end of the sequence in the 'Last Battle', depicted as a lush green land surrounded by mountains under the rule of a lion Aslan.
  • Elric and Eternal Champion, two series by Michael Moorcock, are two of many that offer Chaos-Evil(-Hell) and Uniformity-Good(-Heaven) as equally unacceptable extremes that must be held in balance.
  • In The Discovery of Heaven, a 1992 novel by Harry Mulisch, heaven is located "at the end of the Big Bang in negative space".
  • In The Grand Tour of Heaven, an autobiography by Tobiah Neiditch, heaven is depicted as looking like halos around the Sun and shows how weather phenomena on Earth portrays what heaven really looks like when you die.
  • In Mary K. Baxter's book The Divine Revelation of Heaven, Mary describes a time in which she claims she was taken into heaven for ten days with Jesus Christ.
  • In Dr. Jaerock Lee's book Heaven Volume 2, Lee writes that he had longed to know about heaven in detail, and kept on praying and fasting. After seven years, God finally answered his prayers and today, God is revealing deeper secrets about the spiritual realm.

Film

  • Made in Heaven, a 1987 film concerning two souls who cross paths in heaven and then attempt to reconnect once they are reborn on Earth.
  • Field of Dreams, a 1989 film in which heaven is symbolized by a baseball field. Several players ask Ray if they are in heaven, but he assures them that they are just in Iowa. At the end, Ray asks his father if there is a heaven, to which his father replies that it is the place where dreams come true.
  • What Dreams May Come, a 1998 movie that won an Academy Award for its depiction of heaven and hell as the subjective creations of the individual, was an essentially mystical interpretation of heaven, hell and reincarnation. It was based on the eponymous novel by Richard Matheson.
  • Heaven, a 2002 film that implies heaven can be reached the higher up one goes (in the film's case, in a helicopter).

Television

  • In the South Park episodes "Do the Handicapped Go to Hell?" and "Probably", it is revealed that Mormons go to heaven while everyone else lives in hell. Due to a war between heaven and hell in "Best Friends Forever", God allows more people in.
  • In the American Dad! episode "The Most Adequate Christmas Ever", heaven is featured. Anyone who has done good in their life is flown from Limbo to the Gates of Heaven by a large griffin (which might be Ziz). There was a reference that Jim Henson tried to sneak into heaven only for him and Kermit the Frog to end up in a flat rectangle prison (similar to General Zod in Superman II) as Kermit begs for them to be released.
  • Heaven is featured in the Renkin 3-kyū Magical? Pokān episode "The Spell of Rebirth is a Trip Through Hell." Uma ends up sent to heaven with a letter to God (portrayed by Keimie) that Uma has been banished from Hell for all eternity. Uma spends time in heaven until she gets bored and takes God's option to restore Uma to life.
  • In the Simpsons episode "The Father, the Son, and the Holy Guest Star" when Bart and Homer became Catholic, Marge imagined herself in heaven, which is split into two parts. First there is Catholic heaven, full of Irish, Italian, and Mexican people where everyone is partying, including Bart, Homer and Jesus. Then there is Protestant heaven, where people play croquet or tennis.


Documentaries


See Also


References

  1. ↑ The Anglo-Saxons knew the concept of Paradise, which they expressed with words such as neorxnawang.
  2. ↑ Barnhart (1995:357).
  3. ↑ Attridge, Harold. W., and R. A. Oden, Jr. (1981), Philo of Byblos: The Phoenician History: Introduction, Critical Text, Translation, Notes, CBQMS 9 (Washington: D. C.: The Catholic Biblical Association of America).
  4. ↑ Harry A. Hoffner, Gary M. Beckman - 1990
  5. ↑ Sabatino Moscati Face of the Ancient Orient 2001 Page 174 "The first, called 'Kingship in Heaven', tells how this kingship passes from Alalu to Anu, ... was king in heaven, Alalu was seated on the throne and the mighty Anu, first among the gods,"
  6. ↑ Moscatti, Sabatino (1968), "The World of the Phoenicians" (Phoenix Giant)
  7. ↑ Ribichini, Sergio "Beliefs and Religious Life" in Maoscati Sabatino (1997), "The Phoenicians" (Rissoli)
  8. ↑ "Jesus Paid It All – What does this mean?". AllAboutJesusChrist.org. http://www.allaboutjesuschrist.org/jesus-paid-it-all.htm. Retrieved 2008-10-05. 
  9. ↑ Catechism of the Catholic Church, 1026
  10. ↑ Catechism of the Catholic Church, 1821 and 2007-2011
  11. ↑ Galatians 5:19-21 ESV cited in Catechism of the Catholic Church, 1852
  12. ↑ Carmen Fragapane, "A Response to Credenda / Agenda on Orthodoxy’s Teaching of Theosis and the Doctrine of Salvation
  13. ↑ Philip Edgecumbe Hughes A Commentary on the Epistle to the Hebrews p401 1988 "The theme of Christ's heavenly session, announced here by the statement he sat down at the right hand of God, .. Hebrews 8:1 "we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven")"
  14. ↑ 14.0 14.1 14.2 Vatican Audience Talk, 21 July 1999
  15. ↑ Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006. ISBN 0-19-530013-0
  16. ↑ The Gospel of Matthew by R.T. France (21 Aug 2007) ISBN 080282501X pages 101-103
  17. ↑ Irenaeus, Adversus haereses, book V, chapter XXXVI, 1-2
  18. ↑ Liddell and Scott οὐρανός
  19. ↑ G3772 οὐρανός - Strong's Greek Lexicon Number
  20. ↑ Wiktionary
  21. ↑ 21.0 21.1 21.2 21.3 Nicholas de Lange, Judaism, Oxford University Press, 1986
  22. ↑ Pirkei Avot, 4:21
  23. ↑ jewfaq.org/olamhaba.htm
  24. ↑ "Some people look at these teachings and deduce that Jews try to "earn our way into Heaven" by performing the mitzvot. This is a gross mischaracterization of our religion. It is important to remember that unlike some religions, Judaism is not focused on the question of how to get into heaven. Judaism is focused on life and how to live it." Olam Ha-Ba: The World to Come Judaism 101; websource 02-11-2010.
  25. ↑ The Seven Heavens in the Talmud.(see Ps. lxviii. 5).
  26. ↑ http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A#4364
  27. ↑ The Legends of the Jews I, 131, and II, 306.
  28. ↑ The Legends of the Jews V, 374.
  29. ↑ Ginzberg, Louis. Henrietta Szold (trans.). The Legends of the Jews. Philadelphia: The Jewish Publication Society of America, 1909–38. ISBN 0-8018-5890-9.
  30. ↑ Ginzberg, Louis. Henrietta Szold (trans.). The Legends of the Jews. Philadelphia: The Jewish Publication Society of America, 1909–38. ISBN 0-8018-5890-9.
  31. ↑ 31.0 31.1 31.2 31.3 Masumian, Farnaz (1995). Life After Death: A study of the afterlife in world religions. Oxford: Oneworld Publications.
  32. ↑ Bahá'u'lláh (1976). Gleanings from the Writings of Bahá'u'lláh, 157, Wilmette, Illinois, USA: Bahá'í Publishing Trust.
  33. ↑ Bahá'u'lláh (1976). Gleanings from the Writings of Bahá'u'lláh, 162, Wilmette, Illinois, USA: Bahá'í Publishing Trust.
  34. ↑ P. 93 Society at the Time of the Buddha By Narendra K. Wagle
  35. ↑ Salvation Versus Liberation, A Buddhist View of the Paradise or Heavenly Worlds.
  36. ↑ Herrlee Creel "The Origin of the Deity T'ien" (1970:493-506)
  37. ↑ 37.0 37.1 Joseph Shih, "The Notion of God in the Ancient Chinese Religion," Numen, Vol. 16, Fasc. 2, pp 99-138, Brill: 1969
  38. ↑ Homer Dubs, "Theism and Naturalism in Ancient Chinese Philosophy," Philosophy of East and West, Vol 9, No 3/4, pp 163-172, University of Hawaii Press: 1960.
  39. ↑ Craig, Robert D. Dictionary of Polynesian Mythology. Greenwood Press: New York, 1989. ISBN 0-313-25890-2. Page 57.
  40. ↑ Young, J.L. "The Paumotu Conception of the Heavens and of Creation", Journal of the Polynesian Society, 28 (1919), 209–211.
  41. ↑ Leadbeater, C.W. Outline of Theosophy Wheaton, Illinois, USA:1915 Theosophical Publishing House
  42. ↑ Animal Farm Character Profiles at Charles' George Orwell Links.
  43. ↑ Goldman, Emma. "The Philosophy of Atheism". Mother Earth, February 1916.
  44. ↑ Opinions: Essays: Orwell's Political Messages by Rhodri Williams.
  45. ↑ Background information for George Orwell's Animal Farm at Charles' George Orwell Links.
  46. ↑ The Atheist Philosophy
  47. ↑ Quote by Albert Einstein at Quote DB.
  48. ↑ Sam Harris at the 2006 Beyond Belief conference (watch here).
  49. ↑ C.S. Lewis, Joyful Christian (Simon and Schuster 1996 ISBN 978-0-68482377-5), p. 227
  50. ↑ Jorgensen, Rene. Awakening After Life BookSurge, 2007 ISBN 1-4196-6347-X


Further Reading

  • Smith, Gary Scott, Heaven in the American Imagination (Oxford University Press; 2011) 339 pages; draws on art, music, folklore, sermons, literature, psychology, and other realms in a study of how Americans since the Puritans have imagined heaven.


External Links

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