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Spiritual Diary, by Emanuel Swedenborg, [1758], tr. by Bush, Smithson and Buss [1883-9] at

Spiritual Diary


that the idea [belonging] to a single word, may be, and usually is explained by many [words], and so with all [words] ((((in the series of cogitative speech. This is wonderful, that spirits amongst themselves do not know, that there is such a speech, and that by such [speech] they communicate their thoughts: because they are without reflection upon the speech of words, which they do not know amongst [themselves] because they do not reflect thereupon, and therefore because it is natural [speech]: and I now perceive, that that speech)))) of spirits is in man, which directs the speech of words, as I now perceive when I write these things: but [the reason] why man does not know it, and perhaps does not perceive [it], is because it is the natural [speech] of his spirit, which he does not know that he possesses: and that he does not know, or perhaps does not perceive that such is the case, is because [men] inhere, some in words, some in corporeal things, some in mundane [worldly] things, and then the faculty of understanding it perishes: I also perceive that in a company [of spirits] such speech of spirits appears like a faculty of speaking by words: I wrote these things [while together] with another spirit, who acknowledges it. - 1748, September 5.


Now the angelic speech is similarly circumstanced in a superior degree, as if [it were] a faculty: for that faculty cannot be given, unless it is still more interior, and comprehends many things in the single things of the idea. I apperceived that they instructed another: but do not know whether he perceived. I know this that hence spring generals, as was evident to me from many things, also that hence superabound [flow over] [redundant] the affections of many in general. I perceive the reason, why I could not be in angelic speech, to wit, that my spirit is in the body, and that spirits put on everything that belongs to my corporeal memory: wherefore it cannot be granted that I may be therein. - 1748, September 5.


Of what quality is angelic speech could also be perceived, that being induced to will on account of a certain use, but thence being drawn away. I perceived the use with [penes] me: but when drawn away, that there are many things therein, wherefore I could not perform use according thereto. These many things are distinct in angelic speech, but with me I could as it were understand nothing thereof. But spirits, who were not upright, wished to shun [this] speech, as I also perceived from nature, only that they do not admit anything that proceeds from heaven: they can afterwards know the reason, but not at that time, because [they act] from nature. If they brought forth their reason, and said for what use they can afterwards [know] from many things, but these are only fictions confirming their principles. - 1748, September 5.


THAT THE LORD RULES THE UNIVERSE. I have perceived in spiritual idea that the Lord rules the universe, and that wood-cutters [lignarii] and sawyers [serrarii], and others, when in the sphere of faith, so far as they place merit in themselves, so far do they grow cold, and fall to phantasies, or lives, according with their fantasies; further, I have understood that the sphere of faith, the sphere of interior, more interior and inmost things, inasmuch as it is divine, is the sphere itself of goodness and truth; wherefore it is a universal [sphere]; so that nothing is given in the universe which does not exist thence. - 1748, September 5.


CONCERNING THE SPIRITS OF JUPITER. (The spirits of Jupiter have been with me for about three days; they have their subjects with me as previously, for the sake of communication. These subjects were upright, hardly caring at all for what the evil spirits of Europe might introduce [inferrent]. Occasionally they were astonished at something [and] related it to the society of their spirits, receding a little; but what they related I was not so well able to understand, nor the European spirits, for the speech was by means of interior thoughts. - 1748, September 5).


CONCERNING CERTAIN [SPIRITS] WHO SUPPOSED IT WAS PHANTASIES THAT I CONVERSED WITH SPIRITS. Certain [spirits], also known [to me], were several times afterwards, raised into a superior [higher] region in front, and seemed to me [to be] behind a cloud, hence directing what I should think, and so supposed that they are great above others, and more learned; for such is permitted to those who have the phantasy that they suppose all others can be directed by them.


((((When this was done by them, twice or thrice, they came into phantasies, which they also possessed in the life of the body, that speaking with spirits is a phantasy, so that they have not believed that anyone spoke with spirits; therefore that spirits are not given; this was implied. Wherefore also, when they were in a similar state, and at the same time wished to inflict evil upon another, they were immediately snatched up to the highest place above the head, and suffered the same which they intended for another, which was to appear as if their garments were torn, [this] also to themselves. Meanwhile they were held in their)))) phantasy, which they wished to derive to others, and so draw others into punishment, with themselves, and so substitute others in their place, which is contrary to love of the neighbor; and they were held in [that] state, of deriving [of their phantasy] into others, and so of a sort of deceit, the counterfeiting of others, which they did for a long time, until there appeared to be an abatement [diminui.] The derivation into others was manifestly known by their keeping others in their mind, and so wishing to take them away with themselves; whomsoever [their] mind laid hold of they took.


((((At last I spoke with them where they were, in [that] very high [place], representing [referentes] to me, that because in the state of the body they were such as not to believe in spirits, nor that anyone could speak with spirits; they then thought in a similar manner because they were in that state. I told them that we should believe in [our] senses - for instance, in sight, smell, taste, hearing, touch, and the thousand varieties [of my experiences], lasting now almost three and one-half years, - a thing to be believed, because it is so, [and] that I now write the same in their presence, which no man could do unless he was at the same time with spirits; for thus to write these things cannot be given by anyone in another manner; at length they for once confessed that it is the case, that I speak with spirits. - 1748, September 5.


Hence may also be inferred how difficult it is for a man to be able to throw off the phantasies which they had contracted and confirmed in the life of the body, for it could not but be most thoroughly known to these, as a matter of science, that they are spirits.))))


THAT THROUGH THE PHANTASIES OF OTHERS, SPIRITS SCARCELY KNOW OTHER THAN THAT THEY ARE [IN SUCH A PLACE] AS THEY ARE REPRESENTED. When the phantasies of some excite others, then it usually happens that he who is excited by another's phantasy hardly knows other than that he is of such a character, or is there, when yet this is not the case, as is also granted him to perceive, sometimes more plainly, sometimes more obscurely. In like manner, it now also happened, when some were excited by those who were on high, then they who were excited scarcely knew whether or no [they were] there; but it was granted to perceive that it was their phantasy. It also several times happened to me, that from the phantasy of others I was amongst them; yea, so that they did not know other [than] that I led them, thus by ways like spirits, and presented them at the same time in many places. Inasmuch as I did not know that it was a phantasy, and afterwards told them that I am in bed; therefore, I, as it were, saw myself with them; which [phantasy] nevertheless often returned to me, from what cause I do not yet know. - 1748, September 5. (((((((THAT THE LEARNED OF THE WORLD ARE NOT PERMITTED TO SPEAK WITH SPIRITS BUT AT THE PERIL OF LIFE.))))))) ((((((((((I spoke with spirits, and it was granted to perceive in spiritual idea that it is most dangerous for any learned person, who is imbued with phantasies, to be able to speak with spirits, or any revelation disclosed to them, and this for many reasons.))))))))))


CONCERNING THOSE WHO WISH TO ENTER INTO HEAVEN, WHEN YET THEY ARE NOT IN THE LOVE OF THE NEIGHBOR. (((((It was granted to say that for those who are not in the love of faith, it is as dangerous to enter the angelic heaven, as to enter flame or to the greatest torment. Certain [ones] did not believe this, although it was granted to insinuate through thought, that they whom the angels only inspect, and who are in contrary things to faith, seem to themselves to be turned into a ball of serpents, therefore into dreadful things. Certain ones on high, to the left, paid no regard to this, that the angelic sphere is of such a nature, that they cannot even approach it: wherefore they desired to, and it came to pass that angelic spirits immediately [cito] reflected upon them, so that thence the interior))))) ((((angelic sphere touched them, whereby they were so smitten, and drew back, and were struck with such anxiety as almost to despair of life, as is usual in the life of the body. They were hence instructed how dangerous it is to approach heaven before they are prepared by the Lord, for receiving the affections of faith. Wherefore, also certain ones said that they never wished to aspire to heaven before they are prepared by the Lord. - 1748, September 5.))))


THAT THEY WHO ARE ESTEEMED MOST LEARNED IN THE WORLD, AND SEEM TO THE WORLD THE MOST ENLIGHTENED IN THE WORD, HAVE CONCEIVED FALSE A IDEA RESPECTING HEAVEN. (((((((((Everyone may [can] wonder at this, that those who in the world seemed enlightened above others; from the Lord's Word, have conceived a false idea respecting heaven, to wit, that they suppose when on high they are then in heaven, also that they can thence rule [direct] the things which are below (and so be in self-glory and eminence above others, as was shown me: for from fantasy conceived in the world, they are brought up on high, and are permitted, as it were, to direct thence, something in the lower [regions], and thus suppose they are in the heaven of their phantasy, when yet the reverse is the case. - 1748, September 5.)))))))))


THE REASON WHY SPIRITS ARE BORNE [CARRIED] ALOFT, AND [THEN] DOWNWARDS. The reason why spirits are borne aloft, and [then] in a moment to a great depth, whereat they marveled, is as I have now heard, that there is merely a change of societies adjoined by the phantasies of others, who, as soon as they desist, fall back into [their] former society. Sometimes the phantasy of one, together with his associates, forcibly puts another aloft or below [profundum]: but this is only an appearance: but when their phantasy adjoins them, then the translation is according to the phantasy. - 1748 September 5.


THAT THE QUALITY OF A SPIRIT MAY BE RECOGNIZED FROM A SINGLE WORD. (This was demonstrated to me, to wit, that should a spirit only speak the word true, then I possessed evidences [indications] of true kinds, to wit, from the sound, and from the idea. The sound has its differences to an indefinite extent, just as may be apparent from the sounds of men's speech, that the variety is indefinite, as of faces. Everyone knows this. Another evidence [indication] belongs to the idea of the word true or truth: it could be at once apparent of what quality is his general [communes] idea of true, whether generals or few things are therein: whether there is simplicity in the general [idea]; whether pity is in the general [idea]: whether a tranquil or infantile or innocent [principle is therein], which is a general indication [indicium]: further, whether [the idea] was closed or open: that if aught is insinuated from heaven, or by the evil into the idea, what he derives from himself.


Also whether the idea is somewhat full [plenior]: whether much knowledge [pertains thereto], and of what quality: also whether but little knowledge [pertains thereto], whether in that state, knowledge of the true, or knowledge of the false [pertains] to that [idea] of the true. All the differences are indefinite in number: and, moreover, angelic spirits apprehend more things still, which are more interior: and angels, still more things, in each particular or universal. Wherefore, the quality of a spirit can be immediately recognized from a single word, when the Lord grants them to perceive: for in every idea is the man with variety according to state: and they also know how externals, to wit, sound, and the natural or external idea disagree with interiors. Besides, still more things in general, which cannot be so [easily] told. - 1748, September 6.)


CONCERNING THE CHINESE. A choir came to me in the morning, which I could not so [easily] distinguish [as to] whence [it came], because it was not yet granted to perceive thus the speech and representations of [that] choir; but that [it came] from Asiatic regions, and [from] where the Chinese [are], I can perceive from this; that they presented before me a kind of woolly animal, namely, a sort of goat; then, also, a cake [placenta] [made] from their grain; also, a sort of ebony spoon; also, that then they perceived thence how their celebrated [notubiles] cities are formed. As at Pekin and elsewhere, where [cities] are located [ubi loci].


Hence it was granted to infer their quality in general, they are of charity, or moved by charity, as was granted to perceive from this: that as soon as I was eagerly desirous that they should approach, they were moved by that desire, and drew near; also from this: that when they supposed it was they alone who insinuated the things which I wrote just before, concerning ideas, and when told that there were also others who are indignant that they should say they alone [insinuated] [it], when yet there were many; they then fell into thought [to thinking], whether they have acted wrongly [prevaricati sunt] against the neighbor, in claiming these things to themselves which belonged to others; so that I perceived their commotion, which was as much of shame as of acknowledgment that they have injured the neighbor; also of many worthy affections which I cannot describe; for man cannot distinctly perceive the many affections which concur to one.


As soon as I named the Lord, as Christ, then their thought manifested great repugnance, so that I could not have uttered [educere] it. I discovered the reason [was] that they have hence derived with them from the world [this repugnance], because in the life of the body they have perceived that the Christians amongst them live worse than they do, [and] are not gifted with charity; hence was derived [nata] their opinion, and aversion, as it were. But when they perceived the goodness of those who were the Lord's, then they were immediately affected, being still ignorant whether [these] were Christians concerning whom they had derived such an opinion.


It was granted to tell them, when they perceived that Christian spirits do not hold such an opinion of the gentiles, that they would exclude them, that in the other life there is no difference between those who are denominated Christians, or gentiles; only they are good, endowed with charity, and they love one another. This only avails in the other life. - 1748, September 6.


CONCERNING CHOIRS IN GENERAL. [They can know] to whom the Lord grants to know, that there are diversities of choirs, and that each one may be distinguished by [its] sound, ideas, and representations; further, also, where [they are situated] in the Grand Man.


Choirs are of such a nature, that all speak together, or have a similar idea, and similar representations, so that many make one person; hence their sound, and gyre.


But the case is different with the subjects that speak. The subject speaks and acts as one, as far as possible; but others conspire [combine] with their thoughts upon [ad] one subject. They sometimes seem to themselves to speak, but this is rare; and they concur in thoughts, and these are then without reflection; they do not know other than that they constitute that person, or the same subject. This, however, is not the case. - 1748, September 6.


Several times it was granted me to be present with those who spoke; and it appeared to me that I led them, and they did not know it; afterwards they observed it; hence may be known how one leads another, and speaks with another, and nothing else is perceived than that he speaks in whom is the thought and attention. - 1748, September 6.


THE SPHERE OF THE OPINION OF PROBITY, CONCERNING THE EVIL [AND] CONCERNING THE NATURE OF THE DRAGON. For several days there was given me a sphere of thinking [opinandi] concerning the dragon: that he is not so evil as many others, to wit, that he is indeed deceitful, but only externally. As often as I was of this opinion and persuasion, because his nature and [that] of others, and so his comparative quality were known for so long a time, as often as I was in this opinion and persuasion, and that sphere was directed towards the dragon, he then could not endure it, for he does not wish to be upright [produs], for he loves to be feared by all, and so to be able to command [rule] all from fear; wherefore, when he was in this sphere, so that he might not be feared, he was reduced into a state, whereof he spoke on several occasions [to the effect] that he is not able to endure that sphere, because therein were so many things that he did not wish; for instance, contempt, and many other things.


Moreover, the dragon is not permitted to add to his evil nature many evils; as often as he adds anything, for instance, begins to be cruel, [to act] against conjugial love, and many other things, so often is he cast down from his place and punished, and so abstains; for he fears, greatly, that he may be cast down from his place, and so from his rule. He also plainly [satis] perceives that this will be the case unless he remains within the limits of his nature. - 1748, September 6.


THAT SOMETIMES THOSE, CONCERNING WHOM IT IS THOUGHT, ARE IN A MOMENT PRESENT. It was often observed, that as soon as it is thought concerning anyone, he is immediately present, yea, in the thinker's [suo] place, as far as can be. I perceived the reason [to be] that then he is immediately borne away from the society, wherein he is, to the society that is thinking, in which I might be, or he might be, so that from his society he then comes into another; but as soon as the thinking ceases, he returns to his society; he is ignorant thereof and wonders that he is so suddenly present. - 1748, September 6.


THAT THE LIFE AFTER DEATH IS A LIFE TO WHICH THE LIFE OF THE BODY CANNOT BE COMPARED. It was shown by living experience, that the life of spirits after death can be of such a nature that the life of the body cannot be compared to it, yea, [was shown] by this that in one idea is as much of life and light as in a thousand, and more of the life of the body, and thus shown, that the life of the body with its ideas is so obscure, as in comparison to be mere darkness; for it is the corporeals and sensuals of the body which obscure, and also persuade that the life of the body is life.


At the same, it was then also given to say to evil spirits, that their life is no other than a life of beasts, for they act from instinct, and do not know other than that they live a life just like wild animals, which also act from instinct. The beast life [ferina vita] of evil spirits is worse and more obscure in this, that they are borne by instinct against the good, and the tone which they derive, or which soul they derive from their being born [as] men. - 1748, September 6.


THAT SUCH VARIETIES OF ASPECTS, FOR INSTANCE, THAT SUCH HORRID, NEBULOUS, FIERY, ALSO BEAUTIFUL FACES, WITH OTHER DIVERSITIES, ORIGINATE FROM THE INSPECTION OF ANGELS. The many diversities that exist, especially in the world of spirits, as regards their aspects, also as regards fires, lights, and very many other things, derive their origin from no other source than from the communication of the knowledges of faith, hence [are] various spheres of faith. It is similar with lights which [arise] from the sun: these lights are many, both as regards [their] degrees of extension [intensionis], and as regards many other differences. When, therefore, such light flows [labitur] into the world of spirits, then all who are not of [true] faith, but of false faith, appear to those who see them, like as wood-cutters [lignarii], and sawyers of grass; hence, since the sphere of faith has, in itself that which was merited by the Lord, who alone is justice, and by him alone; therefore, they who place merit in themselves thus appear, and as they appear, seem to themselves to act.


Hence their cold [frigora], hence the offensive smells [foetores], and many things, according to diversities of the contrary [principle]. This may be sufficiently evident from this: if heaven only inspects a deceitful [spirit], he is turned into a ball of serpents, and so on with others. But they who [are] in their faith, and in that truth of faith or light which agrees with [their] sphere, these appear beautiful, with different beauty. So also in the lowest sphere exist various other things which are beautiful. Besides these, there are also lights which also introduce varieties. These things may be illustrated by worldly things, for instance, by the light of the sun; from which, according to the objects, appear various things, to wit, those which receive the rays inordinately, exhibit black, dull [tetro], obscure colors; but others are like rainbows [in colors]; also the objects of vegetables [are] beautiful, according to the arrangement [ordinationem] of the subtle parts receiving the light of the sun. - 1748, September 6.


THAT ONE SPIRIT IS LED BY ANOTHER INTO ALMOST SIMILAR THOUGHT WITH HIMSELF. Spirits several times complained that they were compelled, as it were, to think of [cogitare], that which was the object in my mind [penes me] so that they could not think for themselves. Although it was many times left to them openly [manifeste] to unite in discourse with each other and every society [to act] by itself: also [were allowed to do so] not in an open manner [manifeste], as when they took counsel, and hastily burst out into such things as I have never thought of, and [were permitted] to collect and, as it were read my thoughts concerning other things; as many times happened. Still, when reflection was granted them, they complained just as [they have] this day, also that they were constrained to think of those things which were objects in my mind [penes me].


Wherefore, it was granted to tell them, that it cannot happen otherwise, for such a thing also takes place in the world, and in every society; when one is speaking, the thoughts of others are held by [the thoughts] of [that] one, so that they direct the mind [intendant] to the same things, and think similar things. The like takes place in a great assembly, when one speaks; also in congregations, when the priest preaches, and so forth. Still more [is this the case) in the other life, where the ideas are fuller, when there is speech, and still more, because ideas cannot but be communicated. Still more because it is interiors which speak, and [there are] many things to allure the thoughts or ideas of others.


((((Hence may also be apparent what is the nature of the communication of spiritual and celestial ideas in the heavens, where ideas are still fuller and still more incommunicable, and inflow from the Lord according to each one's disposition; and communication is caused by the Lord, who wishes all things good and true to be communicable.))))


((((Hence is also permitted to know, how exquisite are, the conjunctions of societies, and that if the least discrepancy occurs, it is known, and in proportion as there is disagreement, they are dissociated. - 1748, September 6.))))


THAT MEN AND SPIRITS ARE DETAINED FROM EVIL, AND, AS IT WERE, SUSPENDED AWAY FROM THE EVIL WHICH IS BELOW. It was granted me to know from experience, that I was detained by the Lord from the evil wherewith I have been infested, so that if the least remission should occur, I would immediately fall into evil, and into danger, into evil thinking and acting, so that I appeared as if suspended from evil, which thus is below. Thus [I was] in an interior sphere, when evil was intended by the world of spirits. Hence it was given to know how good angelic spirits and angels are held, as it were, above evil, or within it, so that it cannot touch them. Therefore is man guarded, lest evil spirits inflow, when he is held in the thoughts of faith. - 1748, September 6.


WHAT ARDENT DESIRE THEY WHO ARE LED BY THE LORD HAVE TO SERVE EVEN THE WORST, ALTHOUGH [THEIR] ENEMIES. [These good spirits] were among [spirits] of the worser sort from Gehenna, who infested me the whole night and endeavored to kill me by criminal [flagitious] arts, so that I was twice aroused from sleep, and saw and felt their attempts and acts; at length, when morning came these [good spirits], who were known to me, burned with ardent desire. - N.B. to instruct them, and do them good; for I perceived what was granted me to know, that they were led by the Lord. So also did these acknowledge who are in [penes] Gehenna. - 1748, September 7.


THAT A CERTAIN ONE BEING INSPECTED BY [FROM] HEAVEN, WAS TURNED INTO INTESTINES. A certain stationary [subject] of those who were above me, and endeavored all night to kill me, when I suddenly awoke, was inspected by [from] heaven, that they might know where and who those were who attempted to kill me. He was turned into filthy intestines, which I saw, and he acknowledged it. Who he was, whether their worst [spirit] I do not yet know. Hence is apparent what is their quality. - 1748, September 7. Thus it is known that they are not of the deceitful, but of those whose magic acts.


CONCERNING MORE SUBTLE EVIL SPIRITS, IN A LINE WITH THE ZENITH, AT VARIOUS ALTITUDES. A certain spirit, known to me in life, who was imbued with a more subtle nature [arising] from a solitary life, [ex solitudine] he [when] with [apud] me, could speak according to his nature with interior good spirits, and persuade them, not under his own person, but under another, so that they could scarce perceive otherwise; for it was so permitted and allowed by the Lord; hence can be known of what nature are certain evil spirits; but he was not amongst those who intended [proposed] the worst things, because he was held in that state.


He supposed that he was so subtle as [to be] without the sphere of all, so that he supposed he could be injured by no one, still less punished. Wherefore he [was] raised up above the head in a line with the zenith, and spirits came there [who were] worse than him, and also such subtleties, and entered into his thoughts, and thereby harassed [torquebant] him, so that he said he was reduced to such perturbation [confusionem] and hence, a sort of torment, as can scarce be described; for at the same time that he was inflamed with the desire of thence extricating himself, that kind of torment was increased: he was thus instructed that spirits are given [as] punishers of evil, who are in a similar subtlety, so that thereby [therefore] he may not regard himself as safe.


When he was told that still more subtle [spirits] are given, who inflowed in a mild manner, and thus overcame [vincerent] him by subtlety, he was raised up higher in a line with the zenith, and was there with those of whom he said that they overcame him, and could decoy him with hidden fascinations, as it were, of an agreeable nature [blandis], so that he was led thereby, still being ignorant they were those who insinuate themselves in the cupidities of man by assenting thereto, and thus enticing to evil. They dare not insinuate deceits beyond that point where they suppose themselves safe. They fear the loss of their life and license freedom [licentioe].


I was told that such are not permitted to be with man, because they lead him so secretly and privately into evil, that man can by no means know other than that it is so. Wherefore they are held [kept] bound, I think [near] in Gehenna. - 1748, September 7.


It was then propounded to those who were on high [in] the zenith, to solve this proposition. Who is alive? He that is led by the Lord, or he who is led by himself: for such [spirits], suppose that there is no life, unless it comes from themselves, and thus that he was devoid of life who [is led] by the Lord. They cannot think otherwise. Such was the proposition: that since they suppose that he who is not led by himself is not alive, and I believe that he who is led by himself is not alive. They should decide which is true. They deliberated and as soon as anything intellectual was granted them by the Lord, they perceived that it is the true life which [comes] from the Lord, and that the life which [proceed) from self is not a true life, because [it proceeds] at the same time from the evil and to evil: consequently that the life [which proceeds] to evil is a spurious one, and that the life [which proceeds] to good is a true [life]. I understood that they perceive this, but still they sought for another life, so that they might extricate themselves thence. - 1748, September 7.


THAT IN THE OTHER LIFE NO ONE IS EVER PERMITTED TO BECOME WORSE. That in the other life it is never permitted [anyone] to become worse, was given to know from [the case of] the dragon: who, as often as he took up something new, that he might accustom himself to an evil, to which he was not previously habituated himself was grievously punished [mulctatus]: hence [his] horror. Wherefore he dare not [attempt it]. Therefore, also, there are bonds of such a nature as restrain them from wandering beyond [due limits] [ne extravagentur], besides indefinite other things, according to the natural evil acquired by each one. This is it with all others: as [for instance] with those who are in Gehenna. They are there sometimes kept in freedom [licentia]: but as soon as they wander beyond [limits], and endeavor to acquire evil, and affect [themselves therewith], then are they immediately in the fire of Gehenna; which is their interior torment: as it were [a torment] of fires [igneus], that cannot be described: whereby they are so deterred, and at length kept in such a horror thereof as not to dare to wander beyond [limits], but every moment that there is a tendency [tendit] [to wander] beyond, they are in fear [timent]. - 1748. September 7.


THAT THE FACULTY OF UNDERSTANDING [intelligendi] IS OF THE LORD. [There was] a certain spirit with me, [who] wished to practice craftiness. Inasmuch as he was evil, a certain one inquired why do I thus speak with the evil. It was granted to reply, that because he possesses the faculty of understanding [quod quia, facultas ei intelligendi], I speak with him, thus with his faculty of understanding, consequently with the Lord, whereat he being indignant withdrew. Hence I was instructed that the faculty of understanding [belonging to] men and spirits, is of the Lord. - 1748, September 7.


THAT PHILOSOPHIC TRUTHS CONVINCE THOSE WHO ARE OF SUCH A NATURE [TALES] MORE STRONGLY THAN ANYTHING ELSE. [There were certain spirits] with whom I spoke, from philosophic truths; as that the principal cause and the instrumental cause, act as a single cause [unam causam agant]: thus by spiritual ideas it was shown, that they who are merely organs or instrumental causes, suppose that they live, or that they are the principal cause, the active [agentum] living, efficient force; hence they who are of such a character, were so convinced, that I wondered as that although evil, they could thus behold the truth. Also in other respects when I spoke concerning a universal providence, that the universal is not [formed] but from things most singular, they were similarly convinced: also a philosopher, celebrated in his time, when he perceived the things which [are written] concerning forms, as to which [see] Nos. 649, 660, 676. But they who do not care for such things, are delighted therewith, not on account of the things [themselves] but that thus such [spirits] may thus be convinced. Wherefore they zealously lend their assistance thereto, so that others may be impressed. - 1748, September 6 or 8.


[THEY] WHO HAVE REFERENCE [referuntur] TO THE SALIVA OF THE MOUTH. It was observed that nearly above the head are they who have reference to the saliva of the mouth: they speak tacitly with a sort of splitting [of speech], the saliva of the palate moving itself above the tongue: hence is the splitting of [their] speech. They serve to instruct others, just as the saliva to digest what is received into the mouth. - 1748, September 8.


CONCERNING PARADISIACAL DELIGHTS. ((((A little upward in front of the corner of the right eye are they who live a paradisiacal life, who enjoy such paradisiacal prospects of immense extent as can never be perceived by any man: with infinite varieties and brightnesses illuminating [the prospect]. In a word, they who had been there, like as those who are now there, said that it is so entirely undescribable [ineffabilis] that they can [not I think should be supplied] present the unspeakableness [thereof] in the fullest idea of man. Pleasantnesses and felicities shine forth from each thing. In a word, they lack words to describe it; only that it is ineffable, and occurs with infinite varieties to eternity.))))


Some [who were] with me, were raised up thither. They doubted whether in the other life, as in the life of the body, light is given: further, whether the life is superior to that life, which belongs to the body: wherefore they were carried up into paradisiacal societies, and are still there: and they thence spoke with me; but before they can be elevated thither they are prepared by the Lord, so as to be of unanimity [unanimes]; wherefore others who desired it, could not be carried up [auferri], for their ideas are not concordant, nor do they suffer themselves to be so affected that the idea of the rest might bend them.


How they exist, this also was given to perceive, from representations [belonging] to the inferior world or world of spirits: to wit, that the Lord inflows through heaven into their imaginative and cogitative ideas, and inasmuch as they are in the Grand Man, thus in heaven, and the Lord inflows, there cannot but exist such indefinite beautiful representations, with variety to eternity, and this in clear light, and in the fullest life. So that the light of the eye, and its life in the body, cannot be compared [thereto]. - 1748, September 8.


CONCERNING A PLACE, WHERE [THERE ARE] CORPOREAL DELIGHTS. Towards the left below, at [some] distance: leftwards from the old Jerusalem, is a place where they practice such things as have been delightful in the life of the body, for instance, sports, dances, and the like. Into this place are brought those who come recently from the life of the body into the other [life], so that there they may practice such things, for such pleasures and delights as have been enjoyed in the life of the body, return and are permitted in order that [spirits] may be divested thereof. They spoke with me from thence, and it was given to tell them that such things are but external, that can scarcely be distinguished from internals, because they enjoy a perception of internals. For such [pleasures] also wither and become abominations, just like other external pleasantnesses, which decay [putrescent], yea, after a short time. - 1748, September 8.

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