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

Spiritual Diary


THAT SPIRITS CAN ALSO PRODUCE ODORS. ((((It has sometimes happened that spirits have produced odors, just as if the objects of the odors had been present, concerning which, if I mistake not, I have frequently spoken before. Today, while discoursing of flowers and lilies, they produced a very perceptible odor of flowers and lilies, as to which, however, it is only necessary to notice the fact. - 1748, May 22.


THAT THOSE WHO ARE IN SOCIETY MUTUALLY KNOW OR RECOGNIZE EACH OTHER. There was a certain society of spirits of whom I inquired whether they knew that they were many, for one only spoke, as is usual, and he replied that everyone recognized with great accuracy every other one, whether it were from the speech, or from some other observable peculiarity. - 1748, May 22.


CONCERNING A CERTAIN ONE WHO WAS RAPT AND BORNE AWAY TO HEAVEN. ((((There was a certain spirit with me, and that not long after his departure from the body, as might be concluded from the fact that he did not know that he was in the other life; for no one can know that without being gifted with reflection, as anyone may be satisfied from various considerations. This person seemed to me to have been devoted, during his life in the body, to studies; but farther than this I could not speak particularly of him, notwithstanding I conversed with him for some time; but he was suddenly caught up on high above me, which led me to suppose that he was one of that class who in their lifetime had cherished lofty aspirations; and then when he came to speak with spirits as a spirit, being in this aspiring state of mind, he was suddenly caught away, so that he could speak with them no more: whereupon they wondered whither he would go, for he went into a society of celestial spirits, and consequently out of the sight of mundane spirits. I felt therefore authorized to conjecture that he was thus rapt on high, for the reason that in his lifetime he had supposed that heaven itself was supremely elevated, and not among the lowly or near the earth, and that being led by this opinion, he appeared to be borne upwards, for everyone's opinion follows and controls him. From the society of the celestials he spoke with me, and said that he saw things high and sublime, and so magnificent as to surpass the utmost power of the human mind to conceive. - 1748, May 23.


When he was there, I read in Deut. 1 respecting the Jewish people, how they sent messengers to explore the land and what was in it, all which were turned by the celestials into a spiritual sense, so that they perceived nothing from the literal sense, but only from the spiritual. The spirit in question then said to me that he knew nothing of what I was reading, but that he heard wonderful things; for there was an interior sense, namely, that by the mountains of the Amorites was signified the world of evil spirits, through whom the way led to heaven, and by the river of Eshkol, where there were fruits and clusters of grapes, [was signified] the interior heaven. This, he said, was the true sense of the words in that passage, and not the literal sense, of which he could perceive nothing. From this we may judge how the sense of the Lord's Word is elevated towards the interiors of the heavens, so that nothing of the literal sense remains; which he acknowledged, saying to me, with a clear voice, that the things which he saw were truly magnificent. - 1748, May 23.


It may hence appear by a living experience what life and glory pertains to the Lord's Word, viewed solely in the internal sense. Some spirits in the world of spirits, when they perceived that such was the glory of the interior sense of the Lord's Word, began to repent that they had been unwilling to believe in the existence of such a sense, although they had scarcely been able to do it, saying that in the state in which they now were they were ready to believe; apart from that state they could neither understand nor perceive any of the things which this spirit saw and heard, for he saw and heard, and perceived. Some who were unwilling to believe, supposed or said that they were phantasies; but when it was solemnly affirmed that he saw, heard, and perceived, what more could be said? Those also who were elevated to that heaven, at length confessed that they were anything but phantasies, for they perceived them as realities, and with a perception vastly more exquisite than that of the body.))))


It may hence be known that the sense of the letter is far more penetrative when the mind does not inhere in that sense, as the Lord then flows in with an interior sense, which illuminates and makes perspicuous the literal sense as to what it signifies; which is not the case while the mind, as with critics, inheres in letters and words. - 1748, May 23.


(In fact, from the interior heaven they not only saw my thoughts, but also the things which I was about to think and to do, together with their causes as far as it was given of the Lord, so that not even a winking of the eye, or a step of the foot occurs, except it be previded and provided of the Lord.)


((((There were still others who were also raised up into heaven, and especially one from among those whom I had known in their lifetime, who, from utter amazement, was unable to describe its glory, saying with emotions of pity that it was strange that men had not the least particle of knowledge of these wonderful things. It was given them to look into my thoughts and affections; and they said, and I also perceived that they took cognizance of many more things in thoughts than anyone could imagine, as also of causes, which man would attempt in vain to grasp, and to which he does not attend, together with the sources from which this and that proceeds, and other like things; as, moreover, in regard to my present writing, how the things written are suggested, whether by leave or by permission.


CONCERNING A CERTAIN ONE WHO WAS RAPT AND BORNE AWAY TO HEAVEN. They perceived also how the ideas of a man, that are mixed up with those that are contrary and foreign, are to be entirely separated and distinguished, for they recur in all their train of thought. And since there are so many spirits, some excite one mixed idea, and some another, whence confusion arises, which, however, is not so hurtful in corporeal and natural things as in spiritual, where spiritual ideas are mixed up and infected with foul, terrestrial, corporeal, and natural ones, as this hinders the soul from being transferred into celestial societies; for the societies at once perceive those things which they abominate, and they are filled with abhorrence, inasmuch as there is a communion of ideas among many, and whatever there is of a mixed nature in anyone idea, though it may be thought to be concealed, yet it is manifestly perceived, wherefore it cannot be otherwise than that it should be removed from that society, and the pollution occasioned by it be removed; for a most exquisite perception is given to the celestials of all composites, which if they are not perceived in one state they are in another, and the more manifestly, the nearer to the state which is contrary to defiled ideas. In this way a soul may be admitted into heaven, but only in certain states and among certain societies, with numerous precautions effected by the ordering of spirits (1748, May 23); which they who were raised into heaven acknowledged and in a voice that indicated a full persuasion.)))) 2059-1


 2060-1 WHY A MAN OR A SPIRIT OUGHT TO KNOW NOTHING FROM HIMSELF; AND THAT WHEN THAT IS THE CASE, HE THEN FIRST BEGINS TO POSSESS WISDOM. It was said to spirits that he who knows little, and, as it were, nothing from himself, begins then to be wise, which is equivalent to the saying that he who is nothing is some thing, or, as far as he is nothing he is more than nothing, because then first the Lord is with him, and then first he becomes wise, for this wisdom is not his own, but the Lord's; and so also in other things. The spirits wondered why I said these things, to them, and they are now pondering the matter in silence, when yet it is the truth, and it amounts to the same as the saying, that the less anyone has from his own proprium, the more he has from the Lord. - 1748, May 23.


 2061-1 (((((Certain spirits who had been raised up to the interior heaven while I was reading Deut. 3 from beginning to end, and while they understood the contents in a spiritual sense, said at the close of my reading that there was not even a tittle [apex] of it which did not contain a coherent, spiritual sense, so that each single thing, even the most minute, was inspired, and that the several words and names of persons signified things, altogether according to the series of the Word, which was confirmed by the spirits, and that so strongly that they said they were willing to testify it upon oath, but this was not permitted. - 1748, May 23.))))


THAT EACH AND ALL THINGS ARE REGULATED BY THE LORD, SO THAT THERE MAY BE PRESENT IN EVERY IDEA AND AFFECTION INDEFINITE THINGS. (This morning it was shown me manifestly that in every man's idea and slightest affection [affectiunculoe] there are present indefinite things, yea, if it were lawful to speak things above human belief that a similar state occurs in the universal world of spirits. I was in a certain affection, and hence in its idea, for some time almost continuously. Afterwards it was shown me how many societies of spirits concurred in the idea of that affection, which some would regard as a simple, yea, very simple idea, for societies of spirits who proximately concurred, manifested themselves by living speech, saying that they were the ones who willed and urged this, and also from what cause and what end they so acted. Thus did one society after another; and yet from the ideas of so many societies springing from their cupidities, desires, and ends, one common thought or idea existed with me. How many there were in each society I could not discover; but four or five societies, if not more, manifested themselves by open speech, and openly acknowledged that they were in the cause [of that idea], and on account of what end [it occurred].


From this and many other facts it is manifest that in a single idea innumerable others concur, at which, indeed, those who could not receive it were indignant, and thus admitted, as might thence be inferred, that they cogitate nothing, but that it was others who concurred in their thoughts.


Hence it is also manifest that in one idea are innumerable varieties, and in truth such as are opposites, and that innumerable varieties of spirits are exhibited; that without such variety no one could subsist, and that these varieties are directed, tempered, and inflected by the Lord alone, on account of the end present to the Lord.)


Wherefore unless the Lord ruled the universal heaven and universal world, and produced those innumerable varieties, from which as mediates arise ends, and from ends the first and last end, and then from divine power disposed of them in each and all things, no one could by any means subsist.


Yea, hence it also follows that when the Lord disposes, the more men spirits and angels there are who accord with His will and good pleasure, so much the better as to mediates; for without mediates He can also operate each and all things, but because He pities the human race He produces it as a medium, and disposes so that all may be in Himself, and everyone out of pity may enjoy heavenly gifts. 1748, May 24.


WHAT DAMAGE IDEAS CAUSE WHEN PROFANE THINGS ARE MINGLED WITH THEM. Since, therefore, there concur in every idea of man and spirit the ideas of so many societies of the world of spirits and heaven, it follows, if anything filthy or profane inheres in ideas, that clean things must be polluted by unclean, or sacred by profane things, because simultaneously present; they cannot but defile the purer societies, and occasion them disgust and nausea; wherefore they cannot be in the societies of good spirits, still less of the celestials, before the Lord has separated these things, as when they are in societies He separates them.


A slight experience only has also confirmed it. A vessel nothing but earthen ware was praised by a certain one, and he caused that this vessel previously [considered?] in my idea good, from persuasion [induced?] should appear as a fair and desirable thing in the ideas of spirits; and if from any cause I had contracted aught of defilement from it, the contrary would occur. - 1748, May 24.


It was also granted to fix the sight upon certain objects, and so observe how many varieties of ideas there may be: which were obscurely perceived to be innumerable, and that no one has a precisely similar idea of an object, some being in one variety of the object, others in another.


As there are active powers, so also there are similar efforts [conatus], for efforts [conatus] result from living powers, and efforts [conatus] produce upon objects active powers, as may be manifest from experience and the rules of human wisdom. - 1748, May 24.


It was shown me by living experiences that the Lord, who alone is Power or Life, maintains such an equilibrium between the efforts [conatus] of all angels and spirits, in common and in the minutest particulars, that not the slightest aberration may occur. The slightest error would produce the greatest confusion in the sequel, as was shown by living experiences. 1748, May 24.


THAT IDEAS, WHATEVER THEIR QUALITY OR CONTENTS, ARE COMMUNICATED BY SPIRITS AND ANGELS. From this single example it may also appear how it is with ideas in which are falses or profane things. There was a certain tract of garden, for which spirits inspired me with a certain horror, by reason that they were not willing it should appear to the mind, and indeed they then presented before me dire things, though the tract was a beautiful one, planted with trees. This idea remained; and when I represented in spiritual idea that garden tract two years afterward, then did the spirits who are now about me begin to be filled with horror, and, as it were, to suffer dire things, because those dire phantasies which were formerly stirred up were again excited, and they became so filled with horror as scarcely to endure it. Wherefore I represented to them how the thing was, and that it was only the illusions of evil spirits who induced these dire things. Being thus instructed, they began to feel otherwise, and that horror departed.


Hence it is manifest of what quality are the ideas of such as have mingled the false with the true, and the profane with the sacred; for whatsoever is in the idea is immediately evoked, as, for instance, the profane in what is sacred; at which good spirits and angels are horror-struck, as also the false in what is true: for the chief part of such things as are in ideas are evoked, and evil spirits do defile them still more, so that they appear so utterly abominable, that they fly the view of such an idea: for to good spirits and angels is granted the faculty of viewing single ideas as to their quality, and hence it is given them to know of what quality is man or the soul. - 1748, May 25.


Spirits who conceived a horror from the first representative idea of the garden tract could scarcely throw off that horror till they were told that should there have been any other such thing there presented as being a certain unclean thing, still that no one could contract aught unclean when possessed by another. As, for instance, the temple at Jerusalem was sanctified so long as true worshippers came to it, though it was profaned by idols. - 1748, May 25.


CONCERNING THE MORE SUBTLE SPIRITS. There was a spirit who acted in a more subtle manner than others, by entering good affections, appropriating them to himself, and thus deceiving, which was natural to him and to those who were with him in company; but never could his subtlety avail aught. It was immediately discovered and perceived by good spirits, much more by angels. He is now undergoing examination.


Meanwhile he was supposing that as regards all wicked spirits, they by themselves could effect any and everything, which he also admitted that he had supposed; and when it was pointed out to him that he is one among myriads of myriads who are ruled by the Lord, and that therefore he could never effect anything, he began to think so and to repent.


Then also there was discourse concerning reflection as that such spirits are not in a state of reflection, because then they are led by their own nature, and that should reflection be granted to them, that then unless the Lord permitted there would be no reformation, because they would then wish to act from their own strength, which would be to make themselves worse, and to force themselves not to appear so, which is not allowed. Other disadvantages also would ensue.


After the examination of that spirit, it was said that he could not be inclined to aught that was good, therefore that it was his innate nature so to act; which must first be extirpated. To extirpate this would require much time, for it is a subtle poison, which to him seems the sweetest thing; wherefore he cannot desist, as is manifest from his treacherously acting in, as it were, appropriating to himself the delight of another. - 1748, May 25.


It is a wonderful thing in such that immediately they seize and perceive what delights another, for they penetrate these things quickly. With others it is not so. It is said it is about two years since he departed from the life of the body.


That more subtle spirit was a species of those who in the life of the body are deceptive, and devise evil concerning all that they see belonging to others. They cannot think aught but ill, and hardly ever what is good [concerning others], and this from a certain innate malice, especially from hatred, and that they insinuate themselves into the pleasures or delights of others arises from this cause, that in the life of the body they insinuate themselves and agree with and flatter all by the countenance, gesture, and words, but inwardly cherish specially such as thoughts arising from hatred. Hence that spirit insinuated himself into all agreeable things, but did so on account of a nature ruled by hatred, which was inwardly cherished. This in the other life is not hidden, but becomes active and bursts forth. Such spirits endeavor to destroy each and all of the pleasant things of another, and to make out of their pleasant things unpleasant things, so that those with whom are such may be deprived of their delight; for the external countenance after death is removed, and the thought is present which is perceived otherwise, than is the case in the life of the body.


There are other species of this kind of hatred, for there are companies of them; but, on the other hand, are other sorts, which it was not granted me to observe. They were filled with hatred that any should enjoy pleasantness which some attack more openly, others more secretly, some by insinuation into the pleasant things, others by the destruction of that which they hate.


This spirit supposed himself adequate to all things; for they greatly confide in themselves, and think themselves alone to be wise, inasmuch as they despise others, as is apparent from their thinking ill of all others, thus preferring themselves to all others; but this inwardly or in thought, therefore they are, as it were, pests in the societies of good spirits, and can hardly be tolerated in the societies of the angels, in which everyone must from the heart or affection favor the enjoyment of another, and increase it manifold, and deem himself less than others, thus prefer himself less than others; consequently must not hate anyone.


Secret and inward hatred, or hatred in the thoughts, is much more pernicious than the hatred which comes out, or bursts forth in hatred [odium] or anger. This latter can more readily be removed; for secret or internal hatred, or that of the thoughts, is also attended with this, that in thought it penetrates such pleasant thoughts of spirits as are interior, snatching them to itself, and immediately, and indeed in a moment, destroying them. - 1748, May 27.


CONCERNING A MORE RECONDITE REPRESENTATION OF SPIRITS. There were displayed species of representation, such as cannot be described in words nor received by human idea; for things are joined to such ideas as are not expressible nor intelligible to man when awake, but only when he is in a state of sleep or ecstasy, in which state they are perceived by man fully as well as when awake; but when he comes into a state of wakefulness, he does not at all know how to express these things, namely, the ideas to which are connected things which are more easily of comprehension. Such ideas were also shown me now, in a state verging more towards sleep than wakefulness. The [representations] related to dancing at marriage festivities, how far allowable or not, and the like, but I could not understand the things. They were in a series and connection [nexus]: that there was in them something of a celestial arcanum, I do not doubt, for they are representations of spirits whilst in such a state, and are derived from differences of angels. - 1748, May 27.


THAT THERE IS OBSERVABLE A SORT OF REPUGNANCE AMONGST THOSE WHO LIVE ON FOOD FOR WHICH THEY HAVE NOT A TASTE. It is known that infants love milk, and that adults are unaccustomed thereto, so that some will not indeed admit but that it does them harm; wherefore also it is a rule of the physicians that milk is injurious in case of sickness. The reason why it is hurtful, although it is the simplest diet, and above all things free from harm, is that men accustom themselves to drinks for which they have not a taste, especially to malt liquors, hence their stomach and bowels grow accustomed thereto as well as the blood, which therefore cannot bear a milk diet. When such persons are first associated in the other life there is a sort of repugnance; for I perceived manifestly the odor of ale from certain [of them] when I drank milk. - 1748, May 26.


THAT IN EVERY IDEA ARE INFINITE THINGS. This is sufficiently manifest from spirits, of whom everyone has his own idea when anything is said. The idea in itself is a certain general [commune] something, yea, a most general vessel, of indefinite ideas. Wherefore there can never be given as regards one and the same thing a similar idea, however simple the idea appears. Thus the idea of the human form, mind [animus], and mind [meus] appears indeed simple, but there can be therein as many things as can be conceived, because it is in an infinite field. This can be manifested by many facts.


Hence it appears that there are indefinite varieties of souls and their ideas, so that there never can be displayed one that is similar to another, however very simple the idea appears hence their varieties are arranged by the Lord in fitting forms that there may be no conflict, but that they may harmonize in one consentaneous body. - 1748, May 26.


CONCERNING THE SPHERE OF SPIRITS ROUND ABOUT MAN. It was manifestly represented according to a spiritual idea, not only that there is, as it were, a sphere of spirits round about man, and that man is one of those who are in the sphere, but it appeared to me as if man was, as it were, a certain solid point, around whom was that sphere; for while man is in the body, then are his terrestrial parts represented by such a solid point, like as terraqueous globes are surrounded by their atmospheric spheres; but when his corporeal parts are laid aside, he becomes as one of the spirits, and is in that sphere like as a spirit. That such a sphere of spirits is diffused about, of greater or lesser extent; a sphere of powers acting through spirits, or one of efforts [conatus], was also manifestly shown to the spirits around me, who acknowledged and perceived such an arrangement, and said that they plainly perceive it.


Nevertheless there were some spirits who denied it, but it was perceived by others that they said so out of malice, because they were unwilling to acknowledge and see it, and that thus they spoke contrary to the truth of the matter, which they also admitted, saying that they desired to exercise unbounded license of speech and denial. This they derived from the life of the body.


But it was then represented that in the sphere surrounding the world, that is, in the atmospheric sphere, it so happens that such things as do not harmonize are dispelled, and thus the sphere by its own power reduces everything to equilibrium: which is sufficiently evident from turbulent atmospheres and waters, that they are by degrees brought to serenity, and that this derives its cause from the spiritual spheres, as do each and all natural and mundane things. That this might be shown, all those spirits who did not harmonize, and contradicted the truth from innate license, were expelled or ejected, so that that sphere was, by their removal, made serene or purged, which they complained of, saying that they were expelled. It was said to them how matters were circumstanced, and that those who were not accordant in societies were expelled, and this with indefinite variety, according to the state that exists in the spheres. - 1748, May 26.


WHAT IMPRESSION IS MADE UPON SPIRITS AND ANGELS BY HARMONIOUS SINGING AND MUSIC. It happened twice or thrice that there was heard harmonious singing, like as previously had been heard instrumental music, and with that singing were the spirits so delighted, that they became as it were spell-bound, the sweetness thereof penetrated their interiors. The same was the case with angels. could perceive their enjoyment by a certain sense. - 1748, May 26.


HOW SPIRITS AND ANGELS ARE IN VARIOUS SOCIETIES. Spirits and angels change societies according to all the Lord's good pleasure, therefore from one society to another, so into thousands and myriads; all which are suitable in this or that respect, and according to their desires; and what is worthy of admiration is, that according to their affections, therefore the variations of their desires. Societies are formed thus, continually to their delight and joy; and that they then perceive themselves to be in another delightful state, for their delights and joys are according to their societies.


In those societies it happens that because they are unanimous, and when unanimous their felicities are increased and diminished, which are circumstanced wholly according to societies, and the affections of these, springing from other societies.


The changes of societies are the changes of the state of them, and spirits and angels are circumstanced in societies according to state of affections, therefore according to mutual love and varieties of love, which are indefinite and disposed by the Lord alone.


I have compared changes of societies with changes of the faces of them, for I have seen when angels render themselves visible, fully as in open day, and indeed more clearly, that they can change faces, one after another, and indeed according to every variety of affection; so that all the varieties of an affection appear in order, there remaining only the affection that is, as it were, proper or fitting, which still is distinguishable among so many varieties and changes.


Yea, it was also granted me to see the changes of faces, therefore of affections from infancy to old age; and these changes were there effected among the spirits so that I perceived how the affections of infancy remain, or how they pass into others.


Thus can an angel converse with all throughout the whole of heaven, with indefinite joys and varieties of joys, which can never be lessened to eternity, but that new varieties will occur, because they are indefinite.


CONCERNING THOSE WHO FROM CHRISTIANS HAVE BECOME JEWS. Such as are born and educated Christians, and betake themselves to Judaism, either openly or secretly with themselves, in another life becomes, as it were, insane. Amongst spirits cannot be displayed such insane persons as exist during the life of the body; but the insanity of those who are among the spirits consists in this, that they are insane with such fancies [phantasies] as occur with such as are regarded sane in the body. But those who betake themselves to Judaism are like insane persons when they come among other spirits; they are thrown into a similar state, and this no matter whom the spirit that they strike against, seize and project [offendunt, arripiunt, et projiciunt]; thus are they wholly like such as are captivated in mind. Today I saw a certain one, from the anterior part a little above in front, nevertheless at a distance, who so conducted himself; nevertheless such are immediately expelled from the societies and drowned [demerguntur]. He seemed to himself to seize hold as it were of another spirit, and to turn him about. Whither the drowned one went I do not as yet know. - 1748, May 27.


THAT THE LORD SAVES MAN FROM MERCY SOLELY. It is plain from many things that the Lord saves man from mercy solely; and that He does not demand any praise and rendering of thanks for His Divine benefits is evident from the state of souls, spirits, and angels, to whom is granted to think, say, and do nothing unless the Lord permits or gives leave - of themselves they can do nothing, and because those things which proceed from themselves, or from what belongs to their nature, are evil; for which no praise or thanksgiving should be made. If a spirit purposes to give thanks, he can by no means do so unless from manifest permission and leave; thus are those things of the Lord. But this was made more manifest to me in spiritual idea, that the Lord never demands aught for His Divine benefits from souls, spirits, and angels. - 1748, May 27.


THAT MAN AND SPIRIT MUST NECESSARILY THINK AND SPEAK SUCH THINGS AS THE LORD PERMITS AND ALLOWS. From manifold and daily experience now for three years it is given me to know that man and spirit is compelled to think and speak that which the Lord permits or allows; for whether I willed or not, I must needs think and speak. It is similar with spirits who are compelled to speak contrary to what they think, nor can they possibly desist, for they are united into a society with others, and thus carried away by a stream, as it were, of thinking and speaking: concerning which thing the spirits complained, to wit, those who supposed that of themselves they think and speak all things, and that this is not the case was shown to them, as also to me, by living experience. Moreover, when it is not made manifest, or when it is not given to reflect upon it, everyone thinks, man, soul, and spirit, that they speak of themselves; wherefore they are taught by such experience that they may know that they are nothing, because they cannot think nor speak of themselves, although they think so. Evil spirits, notwithstanding they are instructed by such experience, their own and others, as also that it is permitted them to compel other spirits to speak with themselves, still are not willing to believe that it is so, because it is repugnant to their self-love; for they desire to be competent to perform, and effect each and everything from themselves. - 1748, May 27.


Those to whom perception is granted by the Lord can know and be acquainted with such as within a society and such as without a society inflow into thoughts and speech, and indeed in an exquisite manner according to the Lord's good pleasure. Whenever many concur in any speech they know each other distinctly; but those to whom it is not granted so to concur are not distinguished by each other, but each supposes that he alone speaks; and when it is declared to him that he did not solely speak, but did so in society with many, and that he was a subject of their speaking, as if their instrument, he is indignant, and to convince him the nearest spirits who concurred and spoke through him have manifested themselves; then next when these same who manifested themselves supposed that they spoke of themselves, others must needs manifest themselves, such as were at first more remote, and acknowledged that they spoke through them. Thus there is a certain series, and, as it were, chain like as there is in the body of many powers and active causes, concurring to a word, and to an action of the muscles. Similarly is every man circumstanced; but I know that hardly anyone believes it, when yet it is a truth, confirmed to me by manifold and daily experience.



2060-1 Nos. 2060 and 2061 are transposed, which seemed to be demanded by the asterisks affixed by Swedenborg himself.

2061-1 Nos. 2060 and 2061 are transposed, which seemed to be demanded by the asterisks affixed by Swedenborg himself.

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