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

Spiritual Diary


CONCERNING A WONDERFUL [KIND OF] INFLUX. I dreamed of being in the house of a Count of the equestrian order, with a certain one who stole from me the counterpane of my bed, together with the bolster [stora bolstert], as also a cloak lined with wolf-skin, and another long skin of the same kind. I spoke to the person - it was Carl Broman - who took these things, and he said he would restore them. He supposed it was lawful for him to take them on account of a law passed; but being suddenly angered I said he ought [at once] to restore them, but if he would not he might have them, for I was present all the time, sick, and thus he had no right to take them away. Having dreamed all this, when I awoke I thought over the dream and I heard above me those who followed one after another saying [some of them] that it was just, [and some] that it was not, but they were respectively in an idea altogether different, and in a dream totally unlike. They also remarked that their entirely dissimilar ideas flowed in in this manner and said moreover that the bolster in the dream signified to them a blessing that the long wolf-skin was a sabbatical rest of blessings and so on; and yet the discourse of the one party flowed in with me in this way, and agreed altogether with the discourse of the others.


I spoke with them, saying, such an influx could not be an influx of correspondences, but something altogether different. It was perceived that by modes or dreams utterly unlike similar results might take place, and that the influx of correspondences was still different, namely, that spiritual things would flow into natural and be represented by them, as love by heat, understanding by light, and so forth, which correspond. But the influx spoken of is such that it could never be known from the natural what was in the spiritual; and thus it was an influx of a wonderful character.


Hence it may appear how it is that angelic influx is so diversified as it flows into various objects according to the qualities of the recipients. Thus too it may appear from different experiences that the angelic discourses falls into various representations, as biting the tongue, and the like, and hence too it is evinced, that all and singular things of the thoughts flow in, although by reason of their multifarious dissimilitudes it would not so appear. - 1749, February 25.


CONCERNING SOCIETIES. There exist in the other life societies corresponding to everything which can ever enter into the thoughts of man and into his concupiscences. As to the thoughts, let an example be taken from this, viz., that when I thought concerning any subject that was not clearly ascertained, but was hidden [as it were] in the Word, as concerning Noah's ark, then there were societies, (1) of those who thought of nothing else than whether it was to be ascertained at all: (2) of those whose concern it was whether it was true; (3) of those who inquired whether it might be divulged. Those were most numerous who sought to know whether it was, and then those who inquired whether it was so, of which last there were very many societies. As soon as the question came up whether it was so, they wandered into innumerable conjectures, yet still in such a way that they roved about in externals only; upon the quality they did not enter. There were very many societies of these which were dissipated for they hindered the seeing what the thing was; they inhered everywhere in this, viz. whether it was, and while thus engaged turned to whether it was so, yet still [back again to] whether it was, and [then once more] whether it was so; wherefore these last mentioned wandered about on the surface of the skin. (4) There were a great many societies which conjectured from their proprium, one in this way, another in that, in a long series. (5) There are societies which do not wish the truth to be detected, some from resentment that they cannot be supreme, some from unmercifulness, some from indolence, some from a desire that others should make the investigation by their own efforts, as themselves do theirs. Others again desire that one should be kept in trying, with no other end than that simply of trying, in order that the man or spirit may despair, become enraged, and precipitate himself into every evil and insanity. With these I spoke, saying, that such an end was diabolical, since mere trials determine nothing to any useful purpose; besides various other things concerning ends. But others had wholly different views. (6) The good, on the other hand, desire to know the truth, desire to teach, desire to have the truth open to all, being mainly anxious to unbosom themselves of all that they know, and to free others from trial and its consequent evil. Thus there are innumerable societies. - 1749, February 26.


CONCERNING INUNDATION (OR WHAT IS MEANT BY A FLOOD IN THE WORD). From experience I have been permitted to learn what a flood or inundation is; it is twofold, of cupidities which are of the right side of the head, and of phantasies which are of the left. When man is kept by the Lord, so that the societies of evil spirits do not enter, he is then exempt and elevated from the influx of such societies; but as soon as he is immersed into the [sphere of] such societies, the sphere is as an inundation, for the man becomes like those who are in it; he, in like manner with them, is indignant and angry; he thinks, despairs, desires, in like manner: but in proportion as he is withheld from the sphere, or from those who are in it, he is, as it were, on the bank, or shore, or in safety, thus more or less. The inundation is experienced either on the left side of the head, where things of the understanding and thought reside, or on the right side where the things of the will or the cupidities reside; thus he is inundated in proportion as he is immersed. This immersion, which is compared to waters, takes place, with indefinite variety, sometimes much as to the left side and little as to the right side of the head, and vice versa. These things I know from experience, for I was kept out of the inundation for a time while other spirits were in it; afterwards I myself was immersed, and I perceived the likeness of an inundation. This is the case with temptations. - 1749, February 26.


CONJUGIAL LOVE. Conjugial love was represented near the scene of Paradisaical joys, by adamantine [or diamond-like] auras, sparkling as from rubies or carbuncles. There were certain ones present who were but little known to me during their bodily life, and to whom when conjugial love was thus represented, they said, under the influence of the admiration prompted by the delicious sweetness of their sensations that by no idea could such exquisite delight, such a diamond life, be conceived of, or its many unutterable accompaniments which thrilled the soul to its center with bliss. Such was there the representation of conjugial love. I afterwards conversed with one that was present, saying, that conjugial love flowing from the heavenly marriage, thus from the Lord and from his compassion towards the human race, was the principal and fundamental of all the loves by which the celestial societies are distinguished, and he could not but wonder that the human race is ignorant of it, and cares scarcely at all about it. - 1749, March 1.


CONCERNING A CERTAIN FEMALE RESUSCITATED. A certain female, known to me while she lived, was in the other life, and I spoke with her about four or five weeks, if I mistake not, after her decease. Her condition was like that of others. - 1749, March 1.


CONCERNING THE RICH AND POWERFUL. I knew a certain person who was among the most powerful when he lived in the world, and who is now among the happy; also another who ranked among the most wealthy, who is likewise among the happy. I knew them both in the life of the body. Thus power and riches avail not to prevent their possessors coming into heaven. - 1749, March 1.


CONCERNING THE SIGHT OF SPIRITS. It has been evinced to me from a multitude of proofs, that the sight of spirits among themselves is so exquisite that they have no other idea than that they clearly perceive others, and also themselves, and that they even have the sense of touch. Examples are numerous; as that while I was myself in that state I really saw and touched spirits, just as it I had been awake, with all the sensation of sight, hearing, and touch. Spirits indeed oftentimes affirmed that they clearly saw themselves, their garments, their body, their hands. They frequently said also that they saw representations as in the brightest light, when I was permitted to make them, and that too so distinctly that they perceived every item; yea, even those who were in an interior sphere saw in like manner from barely a general kind of thought, which included many other things that they perceived; not to mention that I have seen spirits themselves more, I presume, than a thousand times, their faces, their bodies, and their representative creations, as in the light of day, besides [seeing them] in their habitations, etc., etc. - 1749, March 5.


CONCERNING A CERTAIN GOOD SPIRIT. A certain female known to me in the life [of the body] was, in the other life, enabled to be among the blessed after the short space of a few weeks. She was in the society of the blessed, and it was perceived that her interiors were open, and that she then felt and perceived everything justly, to say nothing of other particulars. She was in the midst of paradisiacal scenes, and on beholding them said, that this was not to be happy, but that true happiness was something more interior, at which the spirits wondered, as did the angels also at perceiving that she acknowledged the Lord from an interior principle. - 1749, March 5. She was from among those on earth who lived in riches, splendor, and rank.


CONCERNING THE PROPRIUM OF SPIRITS. There were spirits with me who, from their proprium, wished to direct what I should write. They were of a quality scarcely to be described. They limit the ideas in such a way that I seemed to know nothing of what would be of advantage and what would not. They take away all extension of thought, narrowing it in such a manner that scarcely anything [general] can be known. They take away from other spirits all freedom, and all the delight thence arising. In a word, they are closed [as to their minds], so that there is scarcely anything of life in them; they know nothing, and yet desire to know everything, being, as it were, a kind of wooden entities. They bring a man into bondage, nor leave him any freedom; they wish to occupy and possess him, when yet so long as man is in consort with the angels everything is free, and he has extension of thought, and is enabled to know what is good and true; but with these everything is the reverse. - 1749, March 5.


CONCERNING EVIL AND THE PROPRIUM. I perceived that man is the cause of evil, which appears from this, that it is an eternal law, that man should seem to himself to enjoy freedom, so that nothing should be done [by him] contrary to his will, as otherwise faith could never be implanted. Faith is implanted in the full exercise of freedom, never by force, compulsion, fear, or miracles. It hence appears that since, by an eternal law, it shall seem to man that he enjoys [entire] freedom, he is himself the cause of his evil. - 1749, March 7.


HOW SPIRITS RECOLLECT OTHERS. It was shown to me how vividly the idea of persons known in the world is recalled. There was a homicide thus recalled to mind by his relative and so distinctly that I saw him just as he was in the world, and that too twice or three times. He was addressed by his kinsman whose money he had had and did not return it to him, about which he complained, and in regard to which he spoke with the surrounding spirits. From the answer the angels could clearly perceive what his intention had been, and that he had appropriated the funds to himself or otherwise disposed of them. From this experience it was obvious to me how spirits retain the recollection of others, and that it is as vivid as if they still lived in the world, and that when a communication of ideas is given, the same person is at once made to be present to several, as was done [in this case], and that too most easily in the same moment, and standing either close by or at a little distance according to their position, as happens in the other life. It was moreover made manifest, that angels immediately perceive from one's response what kind of intention he had, so that nothing is concealed. - 1749, March 8.


CONCERNING THE RECALLING OF A MAN'S STATES. I saw and heard and perceived that evil spirits are remitted into the state of their infancy and childhood, and then described as to their quality at that time. Hence it appeared, that everyone of a man's [former] states may return and be re-induced upon him, and that by all his good states his evil ones may be tempered. - 1749, March 9.


CONCERNING THE INUNDATION ARISING FROM EVIL SPIRITS. I have often experienced that I was withheld, and, as it were, elevated, that is, towards interior things, thus into the societies of the good, and in this manner kept from evil spirits. I have also perceived and felt that if I had been let down but a little, the evil spirits would have inundated me with their persuasions and false and evil principles; I also perceived that in proportion as I was let down, they did inundate me. - 1749, March 9.


THAT SPIRITS HAVE MORE EXCELLENT FACULTIES [THAN MEN]. Of what quality the ideas of spirits are, compared with those of men, may appear from the fact, that spirits are [emphatically] in thought. A man can think in a moment what he would be unable to utter or write in the space of hours. In that thought are spirits, not like man's, an obscure, but a distinct thought, in which things are seen as when one sees in a picture everything simultaneously represented to him, for spiritual representations, such as cannot be described, are adjoined. In a word, a single obscure idea is made clear by means of many representative and intelligible ideas that are set forth by spirits. Angelic spirits employ comparatively still more illustrations, for as is a man compared to spirits, so is a spirit compared to angelic spirits, and so are angelic spirits compared to angels. - 1749, March 10.


CONCERNING THE NATURE OF SPIRITS. Inasmuch as it is not permitted to spirits to use the memory of particular or material things [particularium], there are interior memories - which however cannot properly be called memories, but rather faculties of the memory of particulars - corresponding to the quality of the man when he does not think from this material kind of memory; man in fact often thinks in this way, though he is not aware of it. Still the memory of particular or material things is the plane from which he is enabled to do it, since the very faculty of thinking is from that ground. Such are spirits, and thus are they more excellent than man. They are with man, so that they think from his memory, because they are faculties and potencies, and then they know no otherwise than that the are the man, and that the particulars of the man are theirs. This I have learned by a multitude of experiences, having spoken with them and been assured that the fact is so. They indeed resent the idea, and suppose that all the particulars which they utter are their own, but when the truth was demonstrated, and especially that they spoke in my own language and that they knew all the languages which I know, and were ignorant of all of which I am ignorant, they became silent under the force of conviction. The memory of man is their ultimate plane; of this they were convinced from their being told that if they were with the insane, they also would be insane; if with the intelligent, that they would be intelligent, and yet would think everything to be their own. In a word, the life of man's first principles is with them, and according to that life they reason, which life when it flows into man's memory excites similar things, as was clear to me for many reasons. The life of their cupidities excites cupidities, and these lives appear as instinct. - 1749, March 11.


Speaking with spirits on this subject they complained that they could not recall the memory of particulars; although they had them stored up, yet they were not permitted to bring them forth, as in the case of a certain one who was eminently skilled and accomplished in the knowledge of the Greek language, of whom it was asked, what need of such things in the other life? are they anything more than the mediums of intelligence? and when [the clear light of] reason is enjoyed, what need of mediums? But it is wonderful that even when their past life is recalled to memory [by the Lord], what they have done and what they have said, they recognize it as nothing else than the effect of a powerful memory, just as if they were in full possession of the memory of places, actions and words. - 1749, March 11.


CONCERNING INFANTS. There are certain and numerous societies which have the care of infants. These are principally composed of such of the female sex as loved infants most tenderly in the life of the body. Infants which are of what they call an upright nature and which are beautiful, they dedicate in a certain way to the Lord, and they are accepted; which was both said an shown to me. - 1749, March 12.


CONCERNING LUKEWARM THINGS. The reason that lukewarm water causes vomiting is, that lukewarm spiritual things are of the same quality; for spiritual things have such an effect upon natural things, which was remarked to spirits and angels, and they confessed that it was so. When I was thinking of lukewarm water, and at the same time of spiritual lukewarmness, there were spirits present who seemed, as it were, to vomit, from which the nature of the influx may be perceived. - 1749, March 12.


CONCERNING FAITH. There was a certain one who, while he lived in the body, held as a principle, that faith [alone] is saving; as, for instance, the faith of the Athanasian Creed, which is taught to children. This person spoke with me on the subject of faith, and I asked him what else faith was than science and knowledge? what it amounted to, except as it related to use to the use of a man's being made good; and that as it was nothing else than [bare] science, one would be insane to think science alone or knowledge could save, since all knowledge is in reference to the end of a man's becoming good. Still more insane would he be who should imbue himself with such notions, and make them the principles of his faith. Light was granted him to perceive the truth of this, and he confessed it before others, saying that he had been deceived, and that faith [of itself] was nothing, except so far as it made a man good; that is, except so far as it could be made the means of endowing him with charity. - 1749, March 12.


A certain one said that he had in himself nothing good; and thus could not be saved. It was replied, that he ought to have a true faith that every good was from the Lord, and that thus he might be gifted with charity. It was hence evident that knowledge ought to precede, that is, [a knowledge] that all good is from the Lord, and that unless one has knowledge, he is not endowed with the charity of faith; thus the knowledge of truth precedes. - 1749, March 12. It was farther said that one could know that all good is from the Lord, but that he cannot have faith sincerely to acknowledge this, unless he has charity; from charity the acknowledgment may be made, but not from faith without charity.


CONCERNING USE. I conversed with spirits concerning use. They were indignant that I had so much to say on this subject; but it was said in reply that use is all in all - that in the world, in a kingdom, the main question is in regard to use; and so in respect to a man [we ask] what use does he subserve? If he is not useful he is rejected as worthless. How much more then in the Lord's kingdom, where use is everything. There was then represented, according to the ideas of angelic spirits, a sphere as an aura of uses, and it was said that in the Lord's kingdom there is nothing but use. [One of the above mentioned class] being in such a sphere began to hurry away, saying that he could not respire there. - 1749, March 12.


CONCERNING THE ANTEDILUVIANS. Being [duly] guarded, I was led towards a mountain where are the antediluvians. When approaching the mountain I encountered a sensation of cold, which invaded the lower region of the back. The cold of that place signifies the extremest perversity. The mountain itself was formed from their phantasies into a hollow-curve surrounding them, and within which they abide. Upon speaking with them, they said that they thought much respecting [the being of] a God, but had persuaded themselves that no God existed, but that men were gods and thus that they themselves were gods, an idea in which they confirmed themselves by dreams. All this they declared with the living voice. They moreover suppose themselves to dwell in forests. - 1749, March 13.


CONCERNING THE BEAUTY OF CONJUGIAL LOVE. There was seen presented to my sight, but in a very small degree, and veiled from full view, as it were, by a kind of cloud, an exquisite beauty, accompanied with a perception that it was the beauty of conjugial love. It was perceived to be such by virtue of a certain affection imparted, and scarcely anything else can be said of it than that it was beauty itself; for conjugial love, that is to say, the very essential principle of this love, gives itself the form of this superlative beauty affecting the mind to its deepest recesses; indeed all beauty is from this source. I beheld also the quality of its representations, which were various cerulean rainbows and golden showers. - 1749. March 19


CONCERNING REPRESENTATION, AND THE GLORIFICATION OF THE LORD. It was given me to relate whence and what was a glorification of the Lord, but still so that I represented in an orderly way certain beautiful birds, how, when hungry, they fed upon grains and crumbs of bread, and then had recourse to such grasses as they relished, and to sand or gravel, and then drank. They have also mutual love and endearments with each other, and while in these things feel the delight of their life; afterwards they rest awhile until that delight diffuses itself throughout the nerves, and then they begin to sing most beautifully, prompted by the quiet serenity which they enjoy. All this it was given to represent in order to the life, for the representations were as if living. The angels then perceived all these objects in a celestial and spiritual sense, not being as representatives to them, but as conveying a deep celestial meaning, and in this perception I also shared. Thence it appeared what is the quality of the glorification of the Lord, and what the nature of representatives among the angels. - 1749. . . . .


CONCERNING THE GUARDIANSHIP EXERCISED BY CERTAIN SPIRITS. I saw a certain one who had been thrust by evil spirits to some distance downwards, when there appeared an angel floating above him, by whom he was delivered; and it was said that this was a sign that the good are delivered from the evil. - 1749, March 22. CONCERNING WOOD-CUTTERS. Some remain in this employment for a longer, and some for a shorter time. While they are cutting wood it appears as if somewhat of the Lord was under the wood, wherefore the wood denotes [what they regard as] merit, and the more there is of the Lord in the wood, the longer do they remain [thus employed], but when it begins to disappear, then their vastation draws to an end. At length when nothing more of the Lord appears, the vastation is then wholly complete, and they are taken up to heaven, as I have myself seen; where however they fluctuate for some time between truth and falsity. - 1749, March 22.


THAT THERE IS NOTHING WITHOUT A CAUSE AND AN END. It was manifestly perceived that nothing, not even the least thing with man, either in his action, speech, or thought, can exist without a cause, nor any cause without an end, and as the Lord is himself the End, and from Him are all and singular things that are, it is impossible that anything, however minute, should exist without an end in the cause. - 1749, March 23.


CONCERNING CERTAIN ACQUAINTANCES. I was surrounded during the whole night by those who were known to me, and while I slept I was present with them, and in the midst of them, and spoke with them under the semblance of other persons than they really were. On awaking they were detected as being those with whom I conversed. I dreamed twice that I came to a temple that was overthrown, where only the ruins of altars remained, and as I came into the midst of one of these masses of rubbish, I perceived myself beginning to sink, which occasioned a thrill of horror (:hissna). 4179-1 lest I should be engulfed below, which caused me to awake. The dream signified the condition, at this day, of the magnificent Temple of the Lord, His own Word, of which there only remains such ruins, and these so liable to fall and sink. - 1749, March 26.


CONCERNING THE JOURNEYING OF SPIRITS. When spirits pass from societies to societies and so onwards to their own, they seem to themselves to proceed on a journey, and to come to other and other places, which is now also perceived by me, especially in conversing with spirits in the province of the loins, of the feet, of the soles of the feet, where they said they could not abide, and so go on or seem to themselves to go on, as if on a journey, when yet it is a mere change of societies. - 1749, March 26.


CONCERNING DOMICILES. Certain acquaintances of mine, maternal ancestors, related to me that they had neat domiciles or habitations where they abode, but which could not be shown to me lest other spirits should get an idea of them. They said that they were given to them, and that they were changed [from time to time], and that they continued there in various employments. They wished to describe them to me, but could not for the reason above mentioned, save that they were such; that they were given to them continually; and that they dwelt there with delight. - 1749, March 26.


CONCERNING USES. These mothers said that my father during the life of the body often absented himself, and they knew not where, but that he always returned with a certain delight, from whence it was perceived that he was sent forth by the Lord to the performance of various uses, among his fellow men now here and now there, because his delight consisted in an active life. It was remarked also that without an active life one cannot be in delight; wherefore after such a mission one returns in a state of delight. - 1749, March 26. It hence appears that spirits are sent abroad with a view to various uses.


CONCERNING MAN BEFORE THE FLOOD. At a considerable distance above the head were numbers who flowed into my thoughts and held them as it were bound, and thus in obscurity, with the sensation of a strong pressing down upon me. The spirits with me were held by them as if bound in a similar manner, so that they were scarcely able to think except as from their influx, which excited indignation. It was said to me that these were they who lived immediately before the flood, of whom were the Nephilim [giants] spoken of in the Word, which makes particular mention of the living of these Nephilim before the flood. From such an influx as I have described it was discovered that their persuasive principle was very strong, but not equal to that of those who perished. - 1749, March 26.


CONCERNING THE WORD OF THE LORD FROM ANGELIC SPEECH. Angelic speech is such that every particular of their thought and utterance is alive. They receive in each single thing a perception of life from the Lord; yea, those things which are of the life they exhibit to themselves to the life, as in regard to any affection of the will or of the understanding, they have it before them as if living, with all its accompaniments, with all its soul and body, embracing things innumerable and ineffable, of which with man the idea is most general and, as it were, dead, because material and closed. Thus, for instance, when an affection is described, the innumerable things which may be thought and written concerning it, are all simultaneously present with the angels, and indeed the interior things of which they are composed in order and series; just as the form of the body, or what belongs to the body, is known at once from the entire form and interior structure of the fibers, vessels, and muscles, with their series and connections, from which the form exists; all which are expressible, as with the angels they are living; such is their thought and speech.


The Word of the Lord is such that when it is presented by the Lord before the angels, each single thing is alive, so that the dead letter passes into life, with the innumerable particulars that are in each word and each connection of words; wherefore the most general things therein contained are merely vessels or receptacles of such living affections; and that with indefinite variety, and in an ineffable manner.


It was given me to discourse to some degree with angelic spirits, but not so much; it was, however, sufficient to assure me that the fact is as above stated. - 1749, March 27.


CONCERNING THE LIFE OF SPIRITS AND ANGELS. Everyone has a peculiar life into which he comes as into has own when he enters the other world; there are societies which are in a similar life.


CONCERNING THE LIFE OF SPIRITS AND ANGELS. There are genera and species of lives, and societies are distinguished according to differences of life. Everyone has societies corresponding to his life; the general quality of that life obtains among many societies, of which each has its peculiar life. A man or a spirit according to his changes of state is successively in those societies, but in some one society he finds a ruling life in common with his own, into which he, as it were, glides. Without those societies he does not easily pass, if he passes at all, and when he does he is brought back to them again; for without [the sphere of] those societies and of his own in particular, he finds no delight of life, but everything is irksome and unpleasant. - 1749, March 28.


THAT THE EVIL, WHO THINK THEMSELVES EXTREMELY SUBTLE, ARE YET DULLER THAN OTHERS. Certain evil spirits above the head who had not, I think, been with me before, acted with subtlety, supposing this to be eminently their character; but it was given to say to them that they were grosser or duller than others; that the more subtle the evil are, the more dull they are. It was moreover said to them that their most singular things or minute constituents were evil, and that they were, in fact, made up of evils. Thus the subtleties of which they were composed, were evil. Those on the other hand who are not subtle may be externally evil, but not so inwardly, consequently they are not so dull. - 1749, March 30.


CONCERNING THE GENERAL [De communi]. How the case is in regard to generals and particulars respectively, and how there is no possibility of particulars being given without a general, appears from those in the other life, who, when they speak and think, are subject to greater and lesser general influxes, which govern their thoughts and utterances. There are particulars also, which accommodate themselves to generals, beyond the sphere of which the thoughts and the speech can by no means pass, as these generals prescribe limits, and also the quality and the mode in which they shall affect; so that there are generals both of quantities and of qualities. The general of quality is the ruling one, but there are many generals existing together, which wonderfully govern the thoughts and speech of everyone, and everything else in fact. When anyone thinks and speaks within the sphere of generals, it is as if he did it from himself; the effect is such that he does not know otherwise. On the other hand, when one thinks and speaks what is not thus related to a general sphere, then it is as if not from himself; it is perceived and heard as more or less remote from himself, according to the degrees of remoteness of the sphere. It is perceived also, as more or less remote from one's-self, because not within the sphere. Upon all this one is not apt to reflect, but thinks and speaks according to the apparent distance of the sphere. The case is similar in regard to the manner in which one affects the general sphere; but of this reacting affection much might be said to which I am scarcely competent at present. - 1749, April 1.


CONCERNING CORRESPONDENCE. Again certain ones spoke within the sphere of angelic spirits, while I was asleep, in consequence of which I dreamed that my father in his life-time had fallen into the water and sunk to a considerable depth, but that I had, lifted him up, and brought him to the shore. Upon my awaking they said that they were speaking of the things which I had written from the Word; the Word with me was represented in the first instance by my father in his life-time; thus their discourses fell into such a representative. - 1749, April 1.


THE NATURE OF MARRIAGE AND OF THE LOVE THENCE DERIVED. The conjugial relation is such that the love existing mutually between the parties is so intense, that they desire to be one, and each to impart to the other whatever is his own. It is from this reciprocal sentiment, or the wishing to merge one's-self in another, that the love of true marriage exists. From this source all other mutual loves are derived, so far as they involve this principle of mutuality, without which they are such as they are; other love consists in "velle," or "being willing," but not like this in "posse," or "being able." It hence appears that conjugial love is fundamental, and is heaven itself


On the other hand, those who would fain appropriate to themselves what belongs to another, so as to wish to make it their own, regarding the other as of no account, -all such act from an infernal prompting, for it is directly contrary to the former. Such an one would take away the life of another and all that he has, and make it his own. - 1749, April 2.


THE PUNISHMENT OF CERTAIN ONES, VIZ., THEIR BEING COMPELLED TO BE AMONG THE AURICULARS. There are some who think themselves to be preferred to others, and that they act from themselves; others of this character are genii. They are remitted among the auriculars, or those who constitute the cartilaginous skin of the left ear. There they are led by these - and are compelled to speak from them - towards the left ear, which takes place either with a perception and thus resistance, or without much resistance, according to the kinds [of character] to be tempered or corrected. They then speak, as it were, with a certain cartilaginous kind of sound, and sometimes very foolishly. This often happens, and in this manner they spoke with me. Those that are without the sphere of these are in their own eyes highly intelligent - a conceit of which I could not have suspected them guilty. The kind of speech above-mentioned can hardly be described, so peculiarly were the speakers wrought upon; some indeed, upon being restored thence were filled with indignation that they had been thus compelled and had acted so foolishly. - 1749, April 2.


CONCERNING SPHERES, INSTINCT, AND THE EXCITATION OF IDEAS WITH MAN. Every spirit, and still more every society of spirits, exhales a sphere from itself which is from its principles or the life of principles or persuasions; with the evil genii from the life of cupidities. Thence flows their sphere, which is a sphere, as it were, of instincts, arising from this source, and when this sphere exists, it is a certain operative general principle [commune], which, when it acts upon a man's memory, summons up thence whatever is in agreement with it, and thus the general principle of spirits excites all the concordant particulars from the man's memory; thence spirits speak, and think that it is from themselves, and they also persuade man that what he says is from himself. Where such a sphere predominates, there everything which is excited, though in fact most false, appears as true, and is confirmed. The confirming things which flow forth are very numerous, and of such variety that I have wondered whence they could have procured them, as it were, extempore, when yet it is nothing else than this general sphere which excites them; for spirits as they lack memory, are possessed of a certain instinctive something which acts in the manner described. - 1749, April 2.


CONCERNING SPHERES. There exist visual spheres, concerning which I have spoken before, of those who constitute the outer skin of the eye, it is a kind of marble sphere, colored with dark brown. The sphere of those who are more prior in that region is of a milky hue. Above the head are those who are apparently of the most ancient church; their sphere being now exhibited as composed of sprinklings of gold, and anon of flowers both white and beautifully colored but a sphere which cannot be described. - 1749, April 3.


WHAT WITHHOLDING IS. When I was among those who were vastated or among the infernals, I was everywhere elevated above them, and there destined or withheld, so that there might be a withholding, and then an immission or letting down, and again an elevation, as it were, and again a withholding. - 1749, April 3.


WHO THEY ARE THAT WOULD FAIN OBSESS MEN. There are spirits who in the life of the body so loved the world as to make it paramount to everything else, and at the same time were bent upon ruling over others, placing in this the delight of their life, and retaining it to their dying day. These spirits in the other life are inclined to obsess man, or to return through man into the world, preferring the dead and defiled things of the world to the spiritual and celestial things which so vastly surpass them. Wherefore, as there are at this day great numbers of such, a deep new hell is prepared for them at some distance to the left which is open and is seen by such, and it was said that it was more atrocious than the other hells. Some of the inmates soared upwards from it, and it was perceived to be a dark and dreary region, and the abode of dragons and serpents. They are known by the circumstance that when they flock thither the point of a spear is vibrated before their left eye, as if it was about to strike it, but it is removed: thus the spear's point is vibrated before the eye, causing a dread of its striking, and then the spear becomes an axis thrust through the loins, about which they are made to revolve, and thus are discerned. Indeed, previous to their coming in crowds to that hell, they appear to be circumrotated lengthwise about a spear [as a central axis]. These are they who would fain return again into the world, and when the leave, such as it is, is granted to this effect, they are prompted to obsess men: from which circumstance arises their direful phantasies, so that in some cases they are induced to lay violent hands upon themselves. - 1749, April 3.


Of these, however, there are numerous classes, generic and specific, as some who have loved the world have not, at the same time, made the delight of their life to consist in its good things; and these are not at once prompted to return to it. Others again have loved the world, but they are kept in a state of sleep until the principle of worldly delight is also laid asleep, and the world forgotten; these are the simple, and in some cases the good. - 1749, April 3.


CONCERNING DREAMS. I dreamt during the night and upon waking spoke with spirits who said that they had been watching around me, and that they had occasioned the dream, and had expressly induced everything that I remembered and related. From this it is still more manifest to me that dreams are from the world of spirits. - 1749, April 6.


4179-1 A Swedish word signifying to shudder.

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