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

Spiritual Diary


CONCERNING EXPLORATION OF SOULS AND SPIRITS. With respect to their exploration, it is often observed, when souls or spirits were left to themselves, of what quality they were in the life of the body, and of what quality if they spoke without fear of the law and society, almost free from bond, they being ignorant that they are in society. Those who are in the society, or others, do then follow closely upon his thought, [observing] what quality he had possessed in life; and he speaks in such a manner that [his speech] flows as if spontaneously. Thus they became aware in a general manner [ruditer] that he is of such quality.


It is also observed that when they became cognizant in any manner of any one's disposition [genius] from whatever experience, that then they knew better of what quality he is; for this is, as it were, innate [connatus] [with them] to conclude one thing from another, and because he is such in this, that it follows he is such in others. Thus they lead the soul or spirit through various things, which accord with the assumed judgment. Yet they are sometimes mistaken, because they judge by corporeals and naturals solely, and do not know his interior and more interior things, which are known to the Lord alone. - 1748, June 5.


THAT SPIRITS WHEN THEY MANIFEST THEMSELVES ARE WONT TO VARY THEIR FACES; NEVERTHELESS STILL TO RETAIN THEIR OWN. (It has already been plainly shown me that when spirits manifested themselves, whose faces I had been able to see as plainly as man sees man, and this more frequently, they sometimes varied their faces by changes [mutations] from one limit to the other; but still the same generic face was retained, so that continually shone forth the dominant affection with its variations. Thus they were, as it were, faces of the whole affection of that species, with its variations.


The cause was already known to me how this could exist so fitly [concinne], and in that order and series; but afterwards it was also manifested to me by experience, to wit, that the society was such a one as that therein were spirits or angels of a similar species of affection with its varieties; wherefore the society thus manifested itself when yet there was one who was, as it were, the center of the rest, to whom the rest were referred in the order in which they were in the society.)


By a more luminous [clarior] experience within me, it was sometimes observed, when I looked at myself in the glass, and at the same time spoke with spirits, that I would put on the faces of those who were then with me in society, and of one [society] after another. Nevertheless my face remained, but the changes [mutationes] seemed [ex simili] to belong to theirs; which they recognized, so that they were indignant. This was very similar to what occurs with the faces of spirits or angels. They told me they recognized themselves. And yet they were not in the same affection as myself, because he who is in faith in the Lord is not [the subject] of a single affection, for he knows that it is the characteristic of spirits and angels to inflow. Thus [it happened] that the faces of others also inflowed. This happened several times, - sometimes to their indignation, sometimes to their delight. They perfectly recognized themselves. - 1748, June 5.


CONCERNING WHAT RESTRAINS THE INDECENCIES [turpitudines] OF SPIRITS. I have heard some spirits, whether recently come from the world I know not, who, when they were among others, could not restrain themselves, but would utter filthy and disgraceful language, so that nothing affected them with shame: one would do this to a greater degree, another to a less, for they are left to themselves, as previously said. They were told that nothing touched them with shame, and that they did not carry shame with them from the life of the body; for if they possessed it, it would check such things. Meanwhile as they were without shame, they could not be different. Wherefore such things as shame, fear, horror, and the like, are produced [in cutiuntur] in them by punishments; and when they return to such conduct, they are overwhelmed with shame, or terror, or horror, so that they can be different; for immediately such things are insinuated, and they refrain till at last they lose the habit, and so may be present in modest societies. - 1748, June 5.


((((CONCERNING THE ANGELIC IDEA IN THE LORD'S PRAYER. Concerning the angelic idea it was also observed, when the Lord's Prayer is prayed, and it is prayed, Lead us not into temptation, and deliver us from evil, that by a certain idea temptation and evil is rejected, to wit, in my grosser idea it was rejected, as it were, to the back of the head, and what remains is angelic, namely, the good of the Lord - concerning which innumerable angelic ideas are formed, how good comes to man by affliction, which still arises from man's evil, wherein is punishment; and yet the good is the Lord's. Thus in some measure appears of what quality is the idea of the rejection of evil, when yet it is general [rudis], which I observed, because it was perceptible [sensibilis], and had a certain quickness [velocitus], wherein was a sort of indignation, that the evil of affliction or temptation should be thought to come from the Lord. - 1748, June 6.))))


THE ATTEMPT OF AN ANGEL TO ACT BY MEANS OF CORRESPONDENCES. A certain angel, when I was walking in the way, attempted to see how those things which belong to an angel inflowed into man's thought, and thus to explore correspondences; but he did not succeed, save in a few things. The reason was, as I perceived, that the thoughts of angels, though richer than man's thought, were very few in comparison with the correspondence excited; and further, that when they be omitted from his own proprium, evil affections were excited; and also further, such as were of the grosser sort, that when they excited such things out of their own [thoughts], they also excited in the mind things that were mixed; thence gave spirits a handle to excite more incongruous ideas. In a word, the ideas of angels are most limited [finitissimae] nor can they ever lead man. But so far as they act from proprium, they pervert. - 1748, June 6.


THAT IF MAN WERE IN ORDER, HE WOULD STILL ENJOY A CERTAIN SENSE, WHICH THE BRUTES ENJOY. There is a certain sense which brutes enjoy, but not man, namely, to know the way home, though at a distance, as may be known of horses, dogs, bees, and many [animals]. Nor do they become bewildered in thick woods like man, so that they not only know the way home, but the bee even his own hive amongst many. This sense is common to such as live according to order; this order has been impressed on their souls. Such would also have been the case with man had he lived in order. It was given me to experience it, not only by my being led home when I was ignorant of the way, but at a place which I previously knew I felt somewhat like knowing the vicinity in a wonderful mode, by an internal [power], so that the vicinity affected me, and thus I knew whose house it was. - 1748, June 6.


THE ANGELIC SPEECH WITH MAN. Angels cannot speak with man, save through intermediate spirits, for their speech comprises together more things than can he expressed by words. Nevertheless it was granted to perceive how it is circumstanced when they directly address man. There is, as it were, a spiritual afflatus, not intelligible, except by means of the affection wherewith I was affected. - 1748, June 6.


IN WHAT MANNER THE REPRESENTATIONS AND THOUGHTS OF ANGELS ARE RELATED TO MAN'S. I discoursed with angels, and this not by speech, concerning the quality of angels, respecting their thoughts as related to man's thoughts, to wit, that it is with the thoughts of angels as with the small viscera of any little worm, that to man's eye scarcely appears but as an obscure point, or something greater, so homogeneous [uniforme] and simple it is, as if it were nothing more than a particle. Inasmuch as it is with the thoughts of angels who see interiorly, as it is with its viscera, which are nearly of such kind as those of a larger animal, having its organs, stomach, cerebra, medullae, etc., out of which a similar body is constituted, that is, from manifold members, the thoughts of angels are so circumstanced as the interiors of such [an animal]. Such is the relation of their ideas to man's ideas. From these representatives flow the compound or particle, when yet they appear in themselves dissimilar; yet are they such that thence flows such a compound.


Thus it is not easy for man to describe and explore the quality of angels' thoughts, since they are, as it were, small viscera, which form a body; which body can by comparison be likened to man's idea.


For it is known that the interiors of an animal are entirely different from the externals: from the externals no one can conclude that the interiors are of such a quality, unless they should have been revealed through optical sight; and then it appears that they are wholly dissimilar, consisting indeed of cerebra, spinal medulla, lungs, heart, or little hearts, stomach, liver, vessels devoted to generation, and of other things, like as in the great animal, moreover of innumerable fibers, vessels, tunics, ligaments, in order that they may operate with unanimity. Thus they constitute a body, which is only the complex of all, and appears under a simple form to the eye, which is ignorant that it has such and so many components, yea, such components, that should one be wanting it would be imperfect [mancum], and great defects would abound in the compound.


In like manner is it with the idea of the thoughts of angels, in reference to the ideas of man's thoughts, for they consist of components, whose quality can by no means be comprehended, unless the Lord reveals it to him, like as no one can know what and of what quality are the components of such a particle, which nevertheless in their complex are a complete animalcule. Thus the idea of man is a complex of such things, as he does not at all know, because they are dissimilar.


That this comparison is a fit one may hence be made manifest, because in every man's idea, even the least, is the whole man, according to the state in which man then is, - thus, as it were, with all his members, his viscera, or interiors. As is clearly manifest from this, that from the mere speech of the soul or spirit may be known forthwith by the angels, the Lord thinking worthy, of what quality is the man, of what quality was his life in the body, and of what quality it is then, respect being had to the state in which he is, according to the changes of which he is varied, but not differently, as previously said, from the changes of faces into many forms, while the fundamental face remains. Concerning which I have previously treated.


But the ideas or thoughts of angels, namely, [those] of the interior heaven, do not extend themselves in reference to man's ideas and thoughts farther than do the interiors of the said animalcule, namely, to its integral parts, as with the viscera, which are numerous if all the integral parts be reckoned, as with the glands, which are many, or the more common compositions, as those which are within the integral parts or within the viscera, as with the cerebrum, its spinal medullae, the stomach, heart, and liver. They are not aware [of this], and yet therein again occurs a new and spacious field of mysterious things, out of which they are composed, so that if the liver be taken as an example, then do innumerable things compose it, as the glandular congeries and these are composed of lesser glands, besides the tubes, ducts, yea, very many things. Such comparatively are the ideas of the more interior and inmost angels.


Hence it may be manifest how gross still are the ideas of the angels in respect to the Lord's divine ideas, which inflow, and confer life and the faculty of thought. These may be likened to the fibers and arteries which are indefinite, for every composition thereof is only [made up] of fibers and vessels that are still purer and inflow from the Lord. These are the vital essences, to wit, those which flow through the fibers and vessels.


Organic parts belong to angels and spirits; but the vital principle that flows through or in the fibers, and in and through the vessels, belongs to the Lord, for they are only organic powers [potentive] without life. Life is the Lord's alone.


These things [are written] in presence of the angels, and approved by the greatest part [of them]. Those approve who know that matters are so with them; those who doubt that they are only organs [organici] still hesitate a little.


In truth, the faculty of thought may be compared to the faculty [possessed by] the viscera, of acting according to composition; which faculty does not belong to the fibers or vessels, but to the life in the fibers and vessels. - 1748, June 6.


THAT IT MAY BE EVIDENT MERELY FROM THE FACULTY OF REFLECTING, WHICH BELONGS TO SPIRITS AND ANGELS, THAT THEY ARE ONLY ORGANIC POWERS. While I was in discourse with angels it happened that it was thought about reflection or attention to a thing, that it is only reflection which causes spirits and angels to know that they are of such and such a quality, are so and so circumstanced, and that it constitutes the essence of thought; for without reflection is not given the life of sense nor of thought: and when it happened to speak from objects of reflection, and [to say] that it or reflection was not his who reflects, but belongs to that which inflows, then it was given to observe by a spiritual idea that we are only organic powers, and that reflection is given by the Lord. From no other source can it come.


Objects seem to inflow from elsewhere, especially into man's senses, but to reflect upon objects, and to know what they are, and that they are of such and such a quality; this [comes] from elsewhere, consequently from the Lord, as may be proven from many internal faculties of man. - 1748, June 6.


THAT SOME MEN ARE LED BY THE LORD MORE EASILY THAN OTHERS. It is known that all are led by the Lord, but yet some more easily than others. All may be led by the Lord to any thought, speech, and action whatever; but inasmuch as many, yea, very many, are not in faith, consequently not in order, it is more difficult to lead them in that respect, because the Lord is unwilling to break them, therefore [to compel them] to think, speak, and do what is contrary to their cupidities, wherein they place their liberty; therefore they are allowed in these to think, speak, and act, according thereto, so that they may be bended to good. But verily such as are in faith, hence in the knowledge of the truths of faith, are not broken, because they know and are affected with such things as are of heaven, therefore their thoughts, speech, and actions, because they are rather in spiritual order, are led more easily than others. - 1748, June 6.


This may be apparent merely from spirits and the different genera and species of spirits, for they are therefore prepared that they may be led more easily. It is apparent from angels because [they are led] still more easily, so that in some it appears as if spontaneous, though it is of the Lord alone. - 1748, June 6.


THAT EACH AND ALL THINGS [PROCEED] FROM MERCY. Inasmuch as men, spirits, and angels can effect nothing of themselves, but [all things] are granted them by the Lord, they being merely organic powers, it was granted me to see from spiritual idea, that all and each [proceed] from mercy, inasmuch as those who are such that they cannot lead themselves at all, although they think so, and of themselves are foolish and insane, could not but have perished did not the Lord have compassion on such as are foolish and insane. In spiritual idea (the fact can better be seen) their case can appear better; they argue and think [putant] from themselves, and yet their everything comes from the Lord's permission or concession, and of themselves they are more stupid and insane than infants who have never learned anything. - 1748, June 6.


The mercy of the Lord is universal towards all and each, but yet is greater towards the angels, because they are orphans and widows - they have no other father nor husband than the Lord, for they do not trust in themselves. - 1748, June 6.


CONCERNING SPIRITUAL IDEAS (AS RELATED TO) AFFECTIONS. Spirits, [and] especially angels, can know and perceive, not only, as before said, from the speech [loquelis] of what quality (others) are, but especially from affections apart from [without] speech, for they speak quite frequently by affections alone and the variations thereof; for an idea in itself is from its beginning, origin [principio], nothing but an effect of affection, hence (is nothing but) a derivative affection [affectiuncula]. Since it is the result of derived [continuous] affections, therefore can they know therefrom, if the Lord think worthy, not only what is their quality who display them, but also who they are, and where is their place in the Grand Man [maximo corpore], as is given me by the Lord to know from daily experience. - 1748, June 7.


CONCERNING REFLECTION. ((((((I spoke with spirits concerning reflection, that [they have] no life apart from reflection, in that their intellectual life is perfected by, the Lord alone, through reflections granted by the Lord, so that they can know what and of what quality [anything] is, and so [the fact] is impressed on their memory that they may be in the knowledge thereof. Further, that brutes have not such reflection, wherefore they are not perfected, but remain in the state of their own nature. Besides which they could be inspired with fear, but this does not happen by an intellectual way. - 1748, June 7.))))))


THAT SPIRITS FLY LIKE THE EAGLE, AS IS READ CONCERNING THE GENTILES. When it was read in Deut. 28:49 that a nation [gens] flieth like an eagle, I remembered occurrences which had often happened, to wit, that spirits are made to appear [sistantur] in a moment, and thus fly as it were, although they were afar off, and at the end of the earth, as is read, for wherever they are in the world they are made to appear immediately as present, yea, some of them very near [proxime] to the ear, to the back, and within the body. So that they are present very quickly and very near [proxime], no matter where they had lived in the world, yea [those] who [had lived] in other worlds [telluribus], for it is a fallacy of the senses [sensus] that [they are] near and very near, as may be apparent from sight and hearing, as well as because space is not in spirituals, and likewise time neither. Inasmuch as there is no space to the eye between itself and the sun, which would appear as if in the eye, did not obvious things manifest the truth [id] and the knowledge that space intervenes, I [therefore] did sometimes discourse with spirits about these things. They were willing to conclude the presence from the appearance, and not readily to believe anything unless it, as it were, appears, and yet there are indefinite fallacies of the sense which must be shaken off else the truth can never come forth. - 1748, June 7.


In like manner very many things in the Word of the Lord, and more than anyone can credit, are spoken to the fallacy of man's senses, because they supposed such things can happen [ita putarunt]. Therefore these things are so spoken, because their persuasions and cupidities were not to be broken, but bent; for to speak otherwise than man receives [apprehends], is to sow seed in water; he immediately rejects [it], hence it is (to him as) nothing; for instance, [such expressions] as the Lord is stirred with fury [wrath] against any one, that He would slay, that He does evil, that He rejoices to destroy them and to bring them to nought, as in Deut. 28:63, are mere fallacies, because they believed such to be the case [crediderunt ita]. [And this occurs] because it is a truth that the Lord rules each and all things, and that He is everything, therefore, because they were ignorant of the rest which is indefinite, as that every universal truth contains indefinite things, it is on this account spoken to their most general [communissimum] senses. Such is the speech of good spirits with those who recently arrive from the life of the body before these are instructed. - 1748, June 7.


CONCERNING THE EFFECT OF SINGING [cantus] ON SPIRITS. It was again granted to know what effect singing has upon spirits, and indeed it was still more interior than before, for their bodies were not soothed [mulciebantur for mulcebantur, I think], but their ideas; this was given me to see in spiritual idea, for the sweetness of the singing was wonderfully joined into their ideas, and also into the ideas of such as desired to resist, being at first indignant, but yet they submitted [succumbebant], so that it diffused itself through their ideas consequently into their thoughts, hence they were softened [molliebantur] to such a degree that they glided, as it were, into a trance [ecstasis], for silence and quiet ensued. They said, at first, that they had never perceived such sweetness, and that they had not believed such was granted. They seemed to me to have glided into a sweet sleep [sopor], from which they have not yet awakened. Some who had wakened said that they had been in celestial joy, like those who [have awakened] from a very sweet dream. Such is the effect of singing when the Lord allows it to be infused into spirits.


When I remembered the previous effect of singing, I immediately perceived a certain talking [allocutionem] [going on] among the spirits, hence it could be concluded that the traces impressed on anyone touch [agant] the roots of the matter or affection. - 1748, June 7.


 2234-1 THAT THE UNIVERSE IS GOVERNED BY THE LORD WITH NO TROUBLE, BUT VERY EASILY. There were around me very many spirits and angels, [amounting] perhaps to [some] thousands, to whom it was shown to the living experience how easily the universe is governed by the Lord. It was allowed to me to inflow into [their] thoughts, and thus, as it were, govern them who were around and it was [effected] merely by one thought with its variation each and all things were disposed as if according to [my] nod, as well to confer happiness on some as for other purposes, and to vary [these things] according to what I thought: [to bestow these things] in like manner on every spirit who was with me in society, also to spirits more removed [remote] according to their manner. Hence we could know how easily each and all things are ordered by the Lord, who is in the highest, yea, in the inmost, more interior, and interior things. This could not be confirmed by spirits and angels for some hesitate because so vast a multitude hovers before their ideas [in eorum ideis obversatur], and such a variety. The reply also is made them that they thus argue from the inferior [lower] ideas of man, where it so appears; but that from inmosts, as from centers, the whole circuit, as it were, is ruled very easily and with no trouble. It is different with those who are stationed [constitute] in the circumference [peripheriis], and who argue from ideas which are in the circumference [peripheriis], to whom these things appear more obscure the farther they are from the center. - 1748, June 7.


I perceived, also, how amongst thousands of spirits they were almost arranged individually [singuli] according to the nod of the Lord; but this was to me so subtle and impenetrable, to wit, the discriminations or differences, that they could not be perceived unless in a very general manner [communissime] by a certain sight.


THAT IS WAS CLEARLY [manifeste] REVEALED TO THE SONS OF JACOB THAT THERE IS A LIFE AFTER DEATH. I heard spirits speaking together [inter se]. There was a certain one, to whom it was said that in the life of the body they had obtained whatsoever they had desired, and they had wanted nothing farther, and why should they now, also, claim privilege in heaven? It was replied that it would have been proper [oportuerit], also, to have revealed to them that there was a life after death. It was then answered, if the life after death had been revealed, and these were so prone to worship other gods, what would it have amounted to [quid inde], therefore of what quality would their life have been on that account [inde] ? - 1748, June 7. It was added, since they never would have refrained, because they could not have refrained, inasmuch as they desired to be the greatest and most opulent in the world, if they had then also thought concerning the other life, what would it have amounted to [quid inde], but that they must perish?


IN THE WORLD OF SPIRITS THAT THEY ARE EXCITED ONE BY ANOTHER, ALMOST LIKE AS ONE MAN IS BY ANOTHER. It was observed, when it was permitted one [a single] spirit and his company to plot [cogitare] any evil or baseness [spurci], that forthwith others, who are of like family, are excited to whatsoever malice or baseness it may be. In this way, also, are souls and spirits disclosed as to their quality; for when in a state without reflection, wherein they are, as it were, left to themselves alone, then are they straightway excited to like things, and are known as to what place they are in, and of what quality they are.


But it is not permitted spirits to do so but at certain times, for they would thus speedily contaminate the world of spirits, because they are so prone to flock together, that they flock together in a moment, inasmuch as they act from nature, not from premeditation.


From these and similar things it may be apparent that did not the Lord rule the universe, the universal world of spirits would perish in a moment, therefore [also] the human race; wherefore as soon as the reins are loosened, or momentary license is granted, forthwith is it also checked. This, also, was spoken [said] to the spirits, and they cannot deny it, because the matter was so; and now, also, they confirm it. - 1748, June 7.


OF WHAT QUALITY ARE THEY, AND WHAT THEIR PUNISHMENT, WHO ARE WELL ENDOWED WITH GENIUS, AND ONLY STUDY WHAT SERVES TO PERVERT MAN. In my sleep I seemed to myself to be in a ship, with others, from which, when I came out [ascendi] upon the land, I stood in a higher and higher place upon a mountain facing [spectantem] the sea, and I saw that the ship beneath was steered about [circumagi] by a pilot at pleasure [voluntario]; and then, as if there were horses put before him, he directed the ship in gyres and vortices, with the purpose that they should perish who were in the ship. After such gyres he at last directed the horses under the waters, so that it was submerged with those who were therein. There was a man [vir], a virgin and infant in the ship, concerning whom I then thought and pitied them, awhile.


While I was in that sleep, and while they were submerged, of whom I saw one slightly emerging form the waters, suddenly I waked. Some spirits lamented that they should have been in the ship and been submerged. To themselves they appear quite like those who emerge from the waters with flowing hair, and surrounded with water, not knowing other than that they would perish.


Then appeared to me, in a wakeful vision that was very clear, a sort of continuous ovarium, of numerous [multiplicatis] eggs, of a fiery red color [rubentivus flave], cast forth [evomuit] by something [quis] in a continued series, with rapidity, so many, and arranged in that series, as cannot be described. These eggs, thus cast forth, and wonderfully aggregated [glomerata] in series, signified that poison which is called [Etter], thus the poison of dragons. These things appeared to me in a waking vision.


Afterwards I perceived and heard that that shipmaster [nauclerus], who at pleasure [voluntario] steered about [circumducebat] the ship with horses, in the deep, in order to submerge [drown] those who were therein, was miserably distorted by many spirits, and so mangled, as to all bodily parts, that scarcely anything cohered, This was done to the reality [actualiter] to his great suffering [dolor], so that there appeared to be nothing that was not all mangled [laceratum].


A certain spirit said that he was such a one in their company as dictates very many ingenious things, and produces phantasies, which would delight them, because he was also able to produce visions in their presence to amuse them, but yet would afterwards hurt them, and these would be turned [torquerentur] into evil. A certain vision was also represented by them to me; wherefore they were willing indeed to have him amongst themselves, but as he was of such a character, they could not endure [him].


Hence it may be apparent what sort of punishment is inflicted upon such as abuse the gift of genius and shrewdly moisten the eyes, to hurt others, thus to destroy them, for by delectable phantasies he, as it were, delights them, but under these wounds, hurts, and kills. - 1748, June 8.


For with such are very many things that are mingled with worldly corporeal facetiae, as also pleasant [jucundae] corporeal ideas, moreover witty things [sales], very hurtful to what is sincere [honesta] and spiritual. The punishment thereof is that such things shall be separated and dissevered, because if they were together-for they do thus often rush together [recurrunt]-then they would destroy societies-for those things are excited in the societies that are artfully put together [implexa] by the acuteness of genius, in order to hurt the neighbor. These things are seen at one glance by the angels. -1748, June 8.


WHAT REFLECTION IS. I spoke with spirits about reflection, [to the effect] that because spirits, who lead man, are not endowed [absque] with such a reflection as belongs to man, in the body, [derived] through the senses, they cannot, therefore, see anything in the world, as spirits do through mine: for as often as I was allowed to bestow upon them reflection or attention, and this I plainly perceived by a spiritual idea, then they said right away that they saw all and each of such things, to which was directed the reflection given me and shared with them. They said, almost as often, that they saw nothing before [that] reflection was given them. This occurred quite frequently, so that I can confirm it by manifold experience, [namely] that a spirit sees nothing through the eyes of another man, and that souls and spirits greatly wondered that they had, as it were, again entered the world wholly as if they were then in their own bodies. This also, at that time, do they attest.


The discourse was then concerning reflection, and it was shown that it was almost similar in man's case (to my own experience) when I was in a place where a bell sounded every hour, and exercised no reflection thereupon, or did not attend to the sound of the bell at such times I never could be aware that it had sounded, nor indeed had heard it, because without reflection [concerning it]. And this [occurred] frequently [so] that I was astonished. It was also the same with the sounds of larger bells, and likewise with all other objects. My experience with one thing was different from what it was with another [apud unum aliter ac apud alium], so that there was indefinite variety, and this as much in reference to objects of hearing as those of sight, smell, color, touch. So that as regards touch, without reflection, there is no feeling [non sentitur] in this part, or in that, but when attention is given [attenditur] immediately sensation [is perceived], as now while I write that it is so with touch, and press my pen, and [find] that it is so with it. In a word, it is the same in indefinite things. From these things it may be concluded that a spirit might, as it were, put on man, because [he has] not [man's] reflection; therefore that he cannot see through the eyes of a man, nor can reflection be given [him] except by the Lord alone. In like manner [that he cannot] hear through the ears of man - for that spirits do continually reflect I have perceived with manifest sense, and indeed very often with pain [dolore] and a sense of compression and hard attraction, etc.


Further, reflection is given to man, soul, spirit, and angel, which they are not aware of and do not observe. Such as they possess in a state of peace and innocence, in corporeals, in a state of ignorance, and the like, as also in [their] minutest [particularissimis] things, to which they do not pay any attention [ne hilum attendunt] by which are impressed what [is suitable] to them in the other life, and conduces to their felicity. This reflection is interior, unknown to man, as is the case with the interior memory, and with his regeneration. This reflection is the gift of the Lord alone.


THAT ALL THE PROPRIUM OF MAN IS HARD, CONSEQUENTLY OSSEOUS. It can also be seen by a spiritual idea that the proprium of man, hence [that] of spirits, is not only black [for] so it appears, but also hard; wherefore also is it called osseous. The reason is, not only that man's Proprium is but an organism [organicum], wherein since there is no vital juice, spirit, and blood, it hardens and becomes, as it were, osseous, but also because man can of himself [do] nothing. Wherefore in himself he is viewed as it were osseous, wherein is not of vital juice. Life, which belongs to the Lord, alone causes man to soften; and the more spiritual and celestial life diffused through each and all the things of man, without and within his structure and around the component structures [the more is this] without, although it appears within. Wherefore the less hard a man is, that is, the less he has from himself, and the softer, as said, or more fluid, so much the more perfect [is he], as may be apparent from the fibers, which in infants are very soft, but in old men are becoming hard, as well as in the inmost fibers, there is nothing but a fluid [principle], because it is the spiritual principle which in compounds appears hard. - 1748, June 8.


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