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

Spiritual Diary


Wherefore the matter was confirmed that they are not permitted to go beyond fixed limits, which are limits of permission, and that the limits are such that never is anything permitted, but what is turned into good by the Lord. Without permission, thus without what appears liberty to themselves, they could scarcely live. The spirits were exceedingly indignant at the multiplied experience [on this head], and confessed that they saw they could not go beyond. Yet they do still persist therein, because they are such spirits as think they can effect everything from themselves.


It was also told them, what they also perceived in spiritual idea, and can now perceive, that should liberty or license to act according to their desires be granted them, all things would perish, for it would increase to an immense degree, so that they would rush into the destroying of all things.


Yea, it was also granted me occasionally to hold them within fixed limits, and compel them to think, speak, and act, as it were, from myself and they could by no means wander beyond, but were obliged to think, speak, and do the same thing that came from me, so that it was manifest to me from experience that spirits and men cannot effect the least thing from self though they seem to act of themselves; and if spirits did not appear to themselves to act from self all of their delight, and, as it were, life, would perish. The spirits are now desirous that I should add this, therefore beseeching that there may be left them license, but within such limits as suits the Lord's good pleasure. They are good spirits who use these words. - 1748, May 31.)


CONCERNING THE INTERIOR MEMORY, AND ITS INFLUX INTO THE EXTERIOR MEMORY. This only it may be proper to notice concerning these, that there is such an interior memory as has therein inscribed each and all that man has done, spoken, and thought, and a more interior memory which should rather be called a disposition; also the minutest elements of the ideas are there, so that there is nothing at all, which man has thought from earliest infancy to the last of life, that is not, as it were, inscribed or retained there. Man can scarce credit this, because he possesses only the knowledge of the corporeal memory.


This was shown me, but obscurely, by angels, that if such were the Lord's good pleasure, they could recite word by word the separate words, and even in their order, and the separate ideas in the ideas of words, which I had written many years before, although I could not remember even one series or one line.


Hence it is manifest that man cannot ever think anything which does not come into clear light after death, yea, into so clear a light that nothing at all is hid of the least of all that he has thought; they are inscribed on his disposition; and if it may be credited, this is what is understood by every one's book of life. - 1748, May 31.


But suddenly came a doubtful principle which also insinuated itself into the interior heaven, which I perceived, because it was immediately closed, inasmuch as the doubtful principle affected certain of them; and this since their more interior parts are not vitiated by hereditary and acquired evil, but only those parts which belong to the natural mind. Therefore it appeared at the first glance that because the more interior things are not vitiated, these angels are then without vice, or are such, and consequently pure or holy, some of them thought concerning this doubtful principle. But afterwards the doubtful principle vanished, because the matter is so circumstanced that angels can by no means be in the interior heaven, nor in the more interior, nor in the inmost, without being also at the same time in the natural mind, which belongs to the angels of the interior heaven. The natural mind cannot be put off for thus would be lacking that which completes order, and no longer would they be angels; wherefore the vicious principle received by inheritance and actually acquired, which belongs to the natural mind, must harmoniously correspond with such things as are more interior, like as the more interior things with the inmost, and apart from correspondence cannot exist any holiness; wherefore correspondence is that which is given by the Lord, which is the faculty given by the Lord,


to the end that they may so correspond as to be almost ignorant that they possess a natural principle; for if correspondence is given them, the natural principle is as it were nothing, and is as it were absent, as if it were something transparent, so that the more interior things are displayed. This is the gift of the Lord alone, which is manifest from experience sometimes shown, that even souls recently from the body, or who are yet in their phantasies or corporeal things, yea, spirits not good can also be brought into heaven by the Lord, but only while they are in certain states, in which agreement can be given. In a word, correspondence is what causes, that angels seem to themselves not to be natural spirits, when yet they are natural; but the natural principle, as it were, disappears in certain states, through correspondence. But still such is man, such is spirit, and such the angel, so depraved that never to eternity can correspondence occur, did not the Lord continually bring it about. Wherefore also when they disagree, then are they driven from heaven to the spirits, and there undergo [castigations] chastisements, till correspondence is granted by the Lord. - 1748, May 31.


Since the more interior things are indefinite in respect to interior things, hence it is also manifest that not even the minutest idea of the interior mind can be reduced to full correspondence, still less all of the ideas, so far as respects all their variations of state of persuasion and affection; which states are also indefinite. - 1748, May 31.


THE DELIGHTS OF GOOD SPIRITS AND THE ANGELS OF THE INTERIOR HEAVEN. ((((Besides interior, more interior, and inmost delights, they have also delights of sense in indefinite number; as, to wit, if I may here relate but this, that there are elegant porches, long and ornamented with very beautiful decorations, especially at their departure, porches, palaces, or gardens, such as paradises are represented, which they behold at their departure. In such porches, of woven texture, arched over, and sometimes in double order, formed according to all harmony, do they seem to themselves to walk, and do unite in conversation. Moreover, there are palaces which are more superb than anyone in the world can ever conceive; others have other delights in indefinite varieties. - 1748, June 1.))))


THAT NOTHING GOOD SPRINGS ELSEWHERE THAN FROM THE LORD. Spirits are greatly perplexed to understand how no one can do anything good except from the Lord, when yet they are commanded to do what is good, to will what is good, to think what is good, and still of themselves they can think, will, do nothing good. Therefore they do not understand what they are to do, whether or no they should not, as it were, drop their hands, and so allow themselves to be led. Such at times was their talk, for they cannot understand nor perceive any better. But it was told them that they ought wholly to think, will, and do what is good, and not drop their hands; and though they may then suppose it comes from them, yet when they consider from whence flows their thought of good and will of the true, that then they must acknowledge it is from the Lord, and not from themselves. The Lord gives both the thought of good, and the will of good, so that all ought to do good, but still know, and therefore understand, that the good is not theirs, but the Lord's.


When anyone is in the spiritual angelic idea, he can clearly perceive that no thought and nothing of will comes from him, but that it inflows from elsewhere, although man thinks it comes from himself. But he who is not in the spiritual angelic idea can by no means understand this, still less that all good comes from the Lord. This, nevertheless, is plainly seen and perceived by the angels: such as are in the interior heaven see it, and therefore are intellectually persuaded. Such as are in the more interior and inmost heaven perceive it. - 1748, June 1.


THAT THE LORD FORESEES [PROVIDES], SEES, PERCEIVES, AND RULES EACH AND EVERY THING THAT EXIST IN HEAVEN AND EARTH. ((((Inasmuch as it is a truth that the Lord rules, hence provides, therefore sees and perceives each and every thing, I have held converse with the celestials as to how the matter was, since so many things transpire to implant doubts, when the mind reflects about these things.


Inasmuch as I have learned through the discourse of the celestials, it is proper to relate as follows, to wit the matter is not otherwise circumstanced, than is, if you choose to form the idea from comparison, and was likewise shown me by vision, a polished cylinder, in which by optics is represented a comely image of such things as are thrown [projecta] around. The things thrown around appear in no order, and no form, but are a confused medley [confusae projectiones] in which does not appear even the slightest of what is comely, still less of a comely image. Yet still is there constituted out of these things that stand round about in disorder a comely image. In like manner before the eyes of men and spirits do all and each of what is in the world appear disordered and confused, when yet in the eye of the Lord they constitute a comely image, to wit, the image of a man or virgin, which is heaven in its complex, not such as it is, but such as the Lord wills that it may be, namely, that it may be the image of Him. - 1748, June 2.


Thus is it with those things which are in the Word of the Lord. There do they appear in the literal sense as inconsistent and scattered, when yet in the sight of the Lord they are such as is now told me. - 1748, June 5.))))


CONCERNING THE SOCIETIES OF SPIRITS. There are societies of spirits who are desirous to use their license and wander forth. In the societies of such are wont to be some who are averse to their license and oppose themselves thereto, in order that they may thus be reduced to order. Of such a sort as those who are found in these societies are those in the world who can ingratiate themselves amongst all, and yet can think differently, and whose thoughts do not appear from their faces, inasmuch as they always put forth the face of sincerity and civility. But inasmuch as thoughts are manifest in the other life of spirits, and thereby the repugnance perceived, although such a one is tolerated amongst many, yet are they hostile to him; and if any occasion be given, do him injury, like as when any filthy representation occurs they then expose such by, as it were, ejecting them from themselves. This I have often seen done, and it was acknowledged on both sides that the cause was as stated. - 1748, June 2.


When there are filthy representations they eject him out of doors and make him the object of a representation; as, for instance, if there is represented a dead man in a sepulchre, or a dead man in a field, or any such thing, then do they by their phantasies cast him out into the sepulchre, into the field, and the like, nor does it appear otherwise to him than that he is there, and he makes complaint, and so is released; then do they acknowledge on both sides that this was the cause.


There are such as in the life of the body put forth the face of sincerity, so that nobody thinks otherwise of such a one than that he is a sincere man, but still will such search into each of the actions, sayings, steps, and faces of others for that which is evil. This they continually observe. Many such are given who only take note of the evils of another, rarely of his goods. - 1748, June 2. Thus is each society reformed. Such are wont to think contraries - if there are goods, then do they think evil of them - if evil, they think what is good of them; and this because they are evil and not good, etc.


THAT THERE ARE GIVEN SPIRITS OF EVERY GENUS AND SPECIES. There are given spirits and societies of spirits who entirely correspond to whatsoever exists in man's intellectuals and his affections, evil and good, as to state this only; when I was delighted with matters of little moment, whether by writing, eating, or drinking them, or in respect to other things, as by the purchase of what I had formerly desired, and thus had thence contracted a nature; then when these delights were again renewed, there were spirits and societies of spirits who had nearly the same delight, so that they had far stronger desire than I, even to such a degree that they could scarce moderate themselves, but would as it were perish if not indulged or favored although they knew that these things were of no use to them, but to me. Thus there is not given aught that pertains to man's intellect or affection, to which do not belong societies of spirits which indulge and gratify them.


Although these when they were men did not have exactly such pleasures, yet because there are genera and species of pleasured, those who in the life of the body are such generically do correspond specifically. - 1748, June 2.


There are also genera and species of such as continually devise to bring harm upon man, yea, to torment, cruelly treat, and kill him. When such were held in bonds, scarce any knew of their pernicious nature; but at the first moment the bond is loosed they burst forth like furies, and endeavor to kill man, like as did often happen to me that when any harm was directed against me, and the bond was loosed, forthwith and in an instant they cried out what they desired to do, to wit [intet ghal da mera elak mehr], it was only their phantasies about such things as should injure me; and their bond being then loosed, they cried aloud. Hence it is manifest that there is in their attempt [conatus] that which continually operates, yet within bonds, and according to the loosing of the bond, and that the attempt [conatus] is active [agen] when the bonds are loosed. - 1748, June 2.


CONCERNING THE SWEET SPEECH OF CELESTIAL SPIRITS. ((((A society of celestial spirits spoke with me, and I observed that their speech was both sweet and flowing, like the softest atmosphere, and so quick and determinate [certa] that there was not the slightest retardation, but the words flowed as from a sweet stream. - 1748, June 2.


The sweetness of the flowing [fluxio] arose from hence that they were good spirits and almost angels, and moreover of the genus of celestials, and that there was naught discordant nor unharmonious in what they spoke, to wit, nothing that disagreed with their thought. The less disagreement in the ideas of thought, and hence in the words or ideas of speech, the sweeter is the speech. Since therein is true goodness, or the faith of love, so must also true sweetness be. - 1748, June 2.))))


THAT THE UNIVERSALS OF THOUGHTS ARE CARRIED FORTH AND DIFFUSED IN THE WORLD OF SPIRITS AND IN HEAVEN. It was made known to me by experience that when my thought was not fixed on any corporeal or material subject, then was it diffused amongst many; and these spirits and angels who were of a similar persuasion and affection, as when any affection is thought of in a universal manner, without any subject, finite thing, person. This was given me to know form experience, at such time as the Lord thought worthy, and it was granted to remove finite things, and to possess but the common idea of the affection, when I perceived, by spiritual idea or perception, what it was that affected the societies of spirits and angels around me. But when there was a determination to subjects, as already said, then there was, as it were, a closing up, nor were they affected in so common a manner [communiti]. But what is meant by universal thought, cannot perhaps be apprehended by such as are only in particulars [material things]. - 1748, June 2.


THAT THE DIVERSITIES OF EVILS ARE INNUMERATE, YEA INDEFINITE. When certain spirits who had heard that in man, spirit, and angel is nothing but evil, that it is their proprium, practiced any cunning arts [malitia], such as sleights and the like, they said of me and others that we were like them, because we were nothing but evil: such was their conclusion. The reply was made them that in everyone is nothing but evil, but with indefinite diversity and variety, for the inclination of each to this or that evil was greater or less, and that many are mixtures of evils, as it were of loves and cupidities, as well as that cupidities are conjoined with the appetites of the body and its pleasures. In a word, they are indefinite, and never to eternity capable of reform. - 1748, June 3.


THAT MAN SHOULD NOT RESOLVE OF A CERTAINTY TO DO AUGHT THAT IS IN ITSELF CONSIDERED A MATTER OF INDIFFERENCE, NOR SHOULD IT BE DESIRED BEFOREHAND. I have been instructed by much experience during several years that one should not resolve on doing anything which in itself is a matter of indifference, for the reason that he not only lets go his liberty, but also gives spirits a handle for desiring it, and thus inducing the persuasion thereof; for the nature of spirits is such that they earnestly desire, and induce the persuasion that the matter is most certainly appointed, and must at all events happen. Wherefore does the Lord sometimes permit it. Which He would not have permitted had not man resolved upon it; and in that case the Lord would have given persuasion with an affection to good, and what thereto conduces for the future. Moreover, I have been instructed by daily experience with spirits that thus is he endowed with liberty. - 1748, June 3.


THAT SOCIETIES ARE DISPERSED AND REDUCED TO ORDER IN VARIOUS MODES. As already said, there are those who represent the east wind, inasmuch as they disperse societies so that they in the society are separated by force from each other. Likewise there are innumerable media besides for dissolving societies, because societies are badly filled up when kept long in a similar state. Today I saw, when the discourse was concerning these matters, that no one thought and spoke from himself, but from others, and these others from others still, so that no one was excited from himself; hence that the universal heaven was in a manner present in every idea, and thus were formed ideas, in which are indefinites, and inasmuch as these things exceeded the comprehension of spirits, and they were not willing to believe, therefore it was shown them, to wit, by one after another, afterwards by a society at a distance from me, very many of whom spoke together, which thing they plainly heard and perceived, and hence were convinced, not only that there was from societies afar off an influx into his or their speech who were round about me, but also because many of these spoke together, that it inflowed from elsewhere that they were thus able to speak together. This they also admitted, for they saw it also by a spiritual idea, inasmuch as it was from heaven [quod e coelo].


When I was in prayer, then was such a thought insinuated into the sense of the prayer, as, to wit, that a crowd of many persons inflowed into the idea, or ideas of the thought and prayer; and therefore are the ideas disordered, because very many confused things inflowed from the world of spirits, although to us who are not in order these appear orderly; for instance, take the eye: its least ray can see the most disordered things as orderly, because it is not aware of what things in the least ray constitute vision. Likewise is it with sounds as of many instruments. The harmony still appears, when yet there are innumerable discords in every sound.


While I was kept in such an idea, the societies were dispersed and put at a distance, whereat they complained, supposing that everything would perish, as is usual when such a thing occurs. But I saw by a spiritual idea that then were they first conjoined rather according to the law of order, and that without such dissolution they could not be conjoined according to the laws of order; for the spirit of the Lord reduces all things to order from the interior, or, as it appears, from the superior. Thus are they to be quite reduced to order. This was plainly seen by me in spiritual idea. - 1748, June 3.


Afterwards it was spoken from on high that the matter was so, as, to wit, that societies are to be dissolved that they may again be associated. Then it was observed that the sense of speech could not penetrate, as was the case [with what came] through the world of spirits to me, but which was turned [into something else], and thus that the world of spirits was in such discord that the Word of the Lord cannot flow down to man through the world of spirits, but is changed into another sense, and in certain states is entirely perverted, which is a proof that the last times are at hand,


for human souls which die constitute the greater part of the world of spirits, for it is known that man is a spirit and becomes a spirit; nor are there given any spirits from eternity, as some have thought. But no others are admitted into the world of spirits than such as can be of use, especially to the human race, not only to those living on earth, but to souls who come from the body, in whom are still corporeals conjoined or mingled with naturals which must be dissevered; wherefore those spirits who accord with such also constitute the world of spirits. - 1748, June 3. ((((SUCH THINGS AS ARE SPOKEN IN HEAVEN AMONGST MEN FALL INTO SUCH THINGS AS CORRESPOND.)))) ((((((I have observed that those things which I thought, and such things as spirits spoke and thought, inflowed from heaven; but yet nevertheless variously, according to those things which correspond in man's memory, and which are then objects of his thought. For this is a truth, that the speech of angels or the thought of the celestials contain very many things, or is a series of very many distinct ideas. When these descend into the mind of either a spirit or man, the whole series of very many ideas becomes as it were a one or simple, nor appear there as a series of ideas. This, moreover, may be confirmed from many other things. Since therefore so very many things are contained in the speech or thought of celestials or angels, and these inflow into the ideas of spirits and men, they cannot but excite such things as agree with their nature and state, thus acting in diverse manners; and further, these are such as correspond.)))))) ((((For this reason also are given correspondences of so very many things, to wit, that many may correspond to one thing, as to instance only self-love [which is represented], by all that is high of whatever quality it is, thus by innumerable things, as generally by mountains, by noble trees. It is so also in other things. - 1748, June 4.))))


CONCERNING A SPIRITUAL IDEA [DERIVED] FROM THE SOUND OF THE WORDS, IN THE PERCEPTION OF THE MIND [animus] OF THOSE WHO SPEAK. When a spirit, especially a soul, speaks, and the Lord grants to know of what quality he is generically, then it can be heard from the sound of the words or speech what is his quality. It is perceived whether [via versus coelum] it is closed or open, and whether other things (do not belong thereto), so that hence may be known the quality, especially by the angels; of what quality is this idea of thought cannot be described, because such knowledge is not given amongst men, but it may be compared with the knowledge of minds [animus] derived from the countenance; as when a man puts on a cheerful countenance, it is usually obvious to the shrewd man of what quality is his gladness, and whence it arises, whether there is therein simulation, treachery, cheerfulness proceeding from nature, modesty, friendliness, insanity, and the like. But still this is but a comparison.


The spiritual idea in reference to the speech of spirits is indeed such that the mind [animus] is made known; but yet many more things are involved, to wit, as already said, whether also the way is open [therein] towards heaven, or is only open into the world, and to what extent, moreover what belongs thereto generically and specifically. So that when the Lord grants, nearly the whole mind [animus] is displayed from but one word of speech, hence its quality; but the state in which it is is also to be observed, which also is perceived by the angels when the Lord grants it; also what [therein] does not proceed from the Lord. For in every idea is there a complete image of the man, whatsoever he has thought, spoken, and done from infancy, which no one who is not in heaven would credit.


Still it is granted that these things should neither be heard nor perceived; consequently it is of the Lord alone to grant the perception of them. - 1748, June 4.


CONTINUATION CONCERNING THE SPIRITUAL IDEA. (Certain spirits who were incredulous that spiritual ideas are given, from which may be seen and perceived very many things, and more than they supposed, were raised up to a region somewhat above, and it was granted them to see many things in the separate ideas of my thought, so that by a spiritual idea they saw causes, and more things than ever could be credited, as if some things were displayed to them [as objects] objectively. And they greatly wondered, and acknowledged that they observed in a spiritual idea more things than anyone would ever believe; for instance, what is in ideas, what is the intellectual principle, what proceeds from affection, of what quality is the intellectual principle, whether that which anyone thought proceeded only from the intellectual principle, or from affection, and from what affection, as well as how one thing [agrees] with another, thus what can be operated by intellectual faith when truth is what is believed, and many such things. Moreover that intellectual faith inflows from the Lord through heaven, and that man can by no means catch up faith or aught of true faith, but that it is the gift of the Lord alone.) Yea, a fact which I also perceived in spiritual idea, that man cannot ever by the intellectuals of faith penetrate into the heavens, and that the idea must be broken before from a man's own strength [propria vi] he can attain to heaven, and that the Lord alone causes that such things as belong to the persuasion of the true, and the perception of the good, or faith, are elevated towards heaven, and only so far as suits the Lord's good pleasure. - 1748 June 4.


They said because they now speak with me, that those things which I have written are so rude and gross that they suppose nothing which is interior can be understood from those words or the mere sense of the words. I also perceived by a spiritual idea that it was so, that my expressions were very rude, wherefore it was given me to reply that my words are only vessels in which purer, better, and interior things can be infused, as if the literal sense [thereof]; that such vessels, as it were, are the many literal senses of the prophets, and that their expressions were not only rude, but even bordered on the mire, dunghill, and the mud, and yet therein were diffused interior, clean, and sacred things; as, for instance, that the Lord is angry, that He is full of wrath, that He kills. These expressions are so roughly framed that it can scarcely be credited that aught of good can be infused therein; when yet the prophets spoke to suit the apprehension of the vulgar, and had they spoken differently, naught that is good could have been infused, because it would not have been understood. So that it was granted to add if they desired to remain in the senses of the letter, then they would have formed their knowledge [scientia] from similar filthy things and vessels, and that such as derive their doctrine [therefrom] must be greatly deceived. - 1748, June 4.


CONCERNING REPRESENTATIVE ANGELIC IDEAS. It is not easy to describe to the intellect, still less to the apprehension of man, of what quality are the representative ideas of the angels of the interior heaven, nor can it be perceived by man, but out of the Lord's infinite mercy. This fact I have several times observed, that these are representatives inexpressible by words, that they move the affections, and that they are representations of affections by means of angelic or celestial forms; for instance, by an angelic mode is represented something that [resembles] an image or species of celestial cloud, shower [nimbus], day, or light. This is done by an idea inexpressible in words, and the affection which is at that time in it or with it is augmented, lessened, or varied, just as is the representation. The affection is also perceived perceptively or intellectually, that is, in a celestial or in a spiritual mode. Such are the representations of the angels of the interior heaven, in which are present, as it were, affections in indefinite variety, accompanied also with pleasantness [jucunditas], joy, and gladness. These affect the interior of the mind with joy and delight. Such representations were several times granted me to perceive. Wherefore I must needs know that they are such, and in such variety. - 1748, June 4. Yea, the degrees of variety are also formed by such things in the representatives as are more obscure and the like, which are condensed and rarefied.


In like manner also, when it was granted to look into the interiors of a fig where many little seeds are viewed, surrounded by a sweet oil, as it were, I was allowed to contemplate these, and at the same time to exercise my thoughts upon the innocences of infants. Then were given representations among the angels, of which they said that they exceeded the pleasantness [jucunditis] which they had perceived from any other source. But all and each of these things were insinuated by the Lord. The fig-seeds, and sweet oil surrounding them, were, as it were, a vessel, in which were the pleasantnesses [jucunditis] represented by the angelic ideas of perception. From these things it must also be apparent that angelic representations are indefinite in variety, and reach to the interior and more interior parts, which are opened by the Lord, and do yet lie open to the naturals, which are little vessels containing spiritual and celestial, which natural things are signified by the fig, its seeds and sweet oil. - 1748, June 4.


THAT THE ANGELS HAVE NO MEMORY OF THE PAST AND FORESIGHT OF THE FUTURE. I spoke with the angels, and then saw by a spiritual idea that the more interior and perfect the angels are, the less have they of the memory of the past, and that therein consists their felicity, for in every moment the Lord grants them what is pleasant [jucundum] to them, and what they think and are affected with. Thus it is of the Lord, and not of them. This is understood by the passage, Give us our daily bread, and that they must not be solicitous about the future as to what they may eat and drink, and that day by day they would have received manna. Inasmuch as they do not possess the memory of the past, they have not the anticipation of the future, for this follows out of the same memory, although to themselves they seem to have memory, and know all and innumerable things, because thus the Lord grants them then at every moment. Therefore they can indeed think it is of them when yet it is not so. In a word, their felicity consists therein, and because they are in the Lord. - 1748, June 4.


Moreover, they are all much addicted to conjecturing what I have become acquainted with from the spirits, so that when anything occurs, everyone to whom is given the faculty conjectures that it is so and so, that it is hence or thence; and yet all are mistaken, because they conjecture from themselves. Therefore if there were also granted them the faculty of remembering the past, and premeditating what is to come, then would the whole sphere be filled with false conjectures; hence would arise confusion and destruction of felicities.


Conjecture about what is to come, and the remembrance of the past, are what take away every pleasantness and felicity of life. Hence come anxieties, cares, solicitudes. Wherefore it cannot be granted to such as are in felicity to possess such a memory, and such premeditation. Yet they do not know otherwise than that they possess the highest memory, and prudence or thought, because they have one from the Lord, consequently a divine one, which, nevertheless, is such as I have said. - 1748, June 4.


THAT IN THE INTERIOR HEAVEN ARE DEGREES OF ANGELS. It has been said that there are three heavens, to wit, an interior, more interior, and inmost, which are distinct from each other by degrees; of what quality these are, to wit, the degrees, may be seen elsewhere. But these degrees are in one class [in genere]. In every heaven also are given degrees of felicities, and, indeed, I think three, which are not so related to each other as the generic degrees of the heavens in one class. That there are three may be inferred from the degrees in the body. To the corporeal, or sensual-corporeal principle, are referred touches, tastes, and smells. These differ from each other in purity, and yet still all three are referred to the corporeal kingdom, and are distinguished from each other by other qualities, as must be known to everyone who rightly weighs the matter. Thus much as regards the corporeals, or appetites. As regards the spirituals of the body, or the sensuals, there are also three, to wit, hearing, ocular sight, and the sight of the imagination, which differ from each other by degrees, but yet referred to naturals; hearing is merely sensual-corporeal, and sight sensual-natural, and similarly are related to each other the senses of touch, taste, and smell; for that which is exterior is referred to what is interior, nor can it reach the interior except by a dissolving, or it is its interiors which compose it; therefore the relation is the same as between a compound and its components. - 1748, June 4. [Marginal reading.] The heavens correspond to the senses in the body.


CONTINUATION CONCERNING REPRESENTATIVE ANGELIC IDEAS. It has been already said of representative ideas of angels, that the representative ideas of some possess a certain resemblance to such things as are in the atmospheres, auras, heavens, yea, in the world, but purified so as to be scarcely such any longer; but still they are represented thereby. It is their natural principle, or the natural fundus therein, from which they are recognized.


But there are given representations besides, which are inexpressible, for they make representations out of every idea, as also out of composite ideas, and of many together, which [quam, I think, for quas] they behold as a sort of representative; and as if a kind of subject, wherein are not only formed various things which are intellectual, but these are perpetually conjoined with such things as belong to the affections, so that they lead themselves by such things into varieties of affections, and indeed in a fair and pleasant course and order. But what their quality is can by no means be described to the human intellect. Whilst they are therein, the Lord leads their affections with the intellectuals in such representatives to their delights, while at the same time he perfects them. - 1748, June 5.


THAT THE LORD DOES NOT BREAK ANY ONE, NOT EVEN [nec] DURING TEMPTATIONS. It has been granted me to learn by much experience that the Lord does not break any one, namely, by taking away in a moment his cupidities; but that he bends them in a wonderful manner, for he permits them to be in their cupidities, yea, even so that these are increased and extended to quite a great degree, and meanwhile, wonderfully and insensibly bends them by the most diverse modes, according to each one's nature and disposition, as was given me to learn by much experience, and moreover [that this occurs] slowly, as if by complying with their license, but still by giving no farther permission than that he may deflect them from the degree to which they have advanced to their own good. How this matter is, and with what caution and divine prudence [effected], no one can know but he to whom it is given to learn it by experience from spirits and angels; for what other cupidities are then also insinuated that may temper, and what good affections which they are to be bended, I could apprehend in a very imperfect manner [rudissime]; but no other than the Lord knoweth.


Moreover the Lord does not break [anyone] in temptations, however great; for during these, according as they are increased, out of pity He grants them the strength to resist in the most diverse modes, so that during temptations they are not broken, but according to the degree in which they are, are similarly bent; for be the degree greater or less, it is the same, since the strength to endure is increased in like degree. - 1748, June 5.


It was also given to observe that should they be broken, even in the least, they would forthwith incline to hatred against the Lord, and [it was observed] at the same time that the posterity of Jacob were not broken the least, or forcibly separated from their cupidities, inasmuch as they inclined to idolatry more than others; hence that license was granted them, and they were brought to the worship of the Lord by degrees, by means of their cupidities, which were pride of mind and the wealth of the world.-1748, June 5.


(THAT TO EVERY COMPOSITE IDEA WITH [penes] MEN, TO THE IDEAS OF WHICH THEY ARE COMPOSED, CORRESPOND SPIRITS AND SOCIETIES OF SPIRITS. By experience it was given me to know that to every idea, and to such as are within, as also those which adhere to ideas, there are spirits who correspond, and moreover in the societies of spirits are such as correspond in their own manner. In like manner in heaven [there is correspondence], with what is in the ideas of spirits. Therefore the more societies there are, and the greater heaven is, the more exact the correspondence of each and all. - 1748, June 5.


All societies are arranged in orders, and in a most exquisite order by the Lord, and are reduced into orders, and into order, that they may correspond to all and each that belongs to spirits and men.-1748, June 5.)


THAT MEMORY ALSO IS GIVEN TO SPIRITS. Spirits who have not been long with me, that is, who have returned after a certain time, as well as those who have not previously been with me, inquired whence they had come, what they had done. They are entirely ignorant thereof supposing that they had not lived; but yet when they consider that they live, they are aware that they had been alive, but are ignorant where and how, for this sole reason, that ideas of reflection are not given them, although their life is similar to the life of those in the world.


Nevertheless that memory is at times granted them was given to know today, as also several times previously, for they have come, and with them he who was in their society, and they complained thereof and referred to many things, of what quality he is, and how he speaks with them, so that memory for recollecting such things is given them by the Lord. - 1748, June 5.

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