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

Spiritual Diary


THERE IS NO ONE OBLIGED BY FORCE OR COMPULSION TO SERVE THE LORD. There are very many means of compelling men and spirits to acknowledge and worship the Lord, nor is anything more easy; there are bonds and genera and species of bonds; there are fears, there are joys, there are honors; there are all cupidities that [can] compel man and spirit to acknowledge the Lord: of what avail are fears may be sufficiently evident, as also of what avail are honors, and when they are put into the state of joy then all wish to acknowledge the Lord and adore Him.


But these are not the means of persuading internally, they are only means of attracting; for as soon as they come into another state in which occurs anything of the opposite or contrary [principle] they immediately go back and do not acknowledge, yea, hold in hatred [the Lord]. Wherefore in order that acknowledgment and adoration may be insinuated, and indeed interiorly with man it is a voluntary thing, then comes internal persuasion, which remains in many states, for without internal persuasion nothing remains. But it is changed in every change of state. - 1748, July 14.


THAT SOULS IN THE OTHER LIFE ARE FREE FROM SUCH BONDS AS [RESTRAINED] THEM IN THE LIFE OF THE BODY. When men are in the world many bonds of society restrain them; for instance, fear of the law, fear of reputation, fear of loss of life, fear of loss of gain, of honor and the like, thus everything [belonging to] the cupidities which man loves. These bonds cease in the other life, wherefore being left to their interiors, they are, as it were, other [persons]; they are wont to infest everyone they can without fear; they revile; they provoke others with words and the like, although in the life of the body no such thing was heard from them in public. - 1748, July 14.


THAT DIVINE TRUTHS SHOULD BE CONFIRMED BY PHILOSOPHY, NOT THE REVERSE. It is a divine truth that the Lord rules the universe, as well in generals as in particulars, or in universals as in singulars. This is a divine truth; for the Lord says that not even a hair of the head falls from the head without His will. This truth may be confirmed by nature and by human philosophy from very many things, as [for instance] that the universe can by no means subsist, nor heaven, nor the human race, nor nature, and the kingdoms of nature. It is also confirmed by philosophy, to wit, that a universal providence can never be given save from the most singular things [ex singularissimis], hence His universal [principle] like as a general [principle] could never exist without particulars, for particulars taken together constitute the general. Thus divine truths can be confirmed to the illumination Of the human mind by natural and philosophic truths. But if anyone wishes to infer [deduce] divine truths from natural science and philosophy, he immediately falls into darkness and mist, then immediately confirms himself in this, that providence is universal, [and] not singular, and indeed [so concludes] from those things which happen in particulars and singulars which he does not understand, and these are nearly everything.


That this truth is divine is confirmed today from heaven, and also this rule, that a universal providence can never be given without a providence of singulars, also is of such a quality in singulars as in universal; wherefore the divine [providence is] in the most singular things, the most indefinite in every degree, from eternity to eternity, as well in nature as within nature. A reply concerning the truth of this law was given me from heaven by upright spirits, and the law confirmed. - 1748, July 15.


Hence also may appear how deformed and of no account is syllogistic philosophy, that by [thereby] it through a thousand syllogisms formed by those who do not understand this truth may seem capable, as it were, of being destroyed. This is sufficiently evident from this that nearly everyone from his own reasoning mind, which nevertheless is more analytic than the artificial [mode of reasoning], denies that truth; for who is there who has not decided that there is a universal providence of the highest [supreme] Creator; but who is there who acknowledges it to be given in the most singular things.


THAT MEN AND SPIRITS ARE NOT THOSE WHO SPEAK, BUT SUPPOSE IT IS THEY WHO SPEAK, AND THAT THE LIFE OF ALL IS TO IMAGINE THEY THEMSELVES LIVE, THINK, SPEAK, AND ACT. I have very often been in discourse with spirits concerning these things, for spirits cannot perceive this any more than men, and it is often shown them to the living experience that it is so. Yea, I have also perceived several times that they were led to speak by others, and meanwhile they supposed it was they [who spoke], so that spirits like man know nothing else than that they are not led by others when yet they cannot even think, still less speak, the least thing unless it be from others. From daily experience in me this has been strongly confirmed. But then the reflection is given them that they are led by others, then they immediately suppose they are deprived of their liberty and do not speak from themselves. See elsewhere how the matter is. - 1748, July 15.


Likewise also that all speak my vernacular, and that to themselves they seem to know all those things which are in my memory, supposing that [it is] from themselves, which also I have told them several times, for such a supposition of theirs is a fallacy of sense. Yet it seems to them that they know my language of themselves, and that [the things] which [are] in my memory [come[ from themselves, [from] their own memory; hence may also be apparent how the fallacy of sense and appearance mocks men and spirits.


THAT ANGELS CAN BY NO MEANS HAVE AN IDEA OF CORPOREAL THINGS, THE WORDS OF LANGUAGES, THE NAMES OF LANDS, OF CITIES, AND MEN, BUT OF THE THINGS WHICH THEY SIGNIFY. I have perceived plainly in spiritual idea that angels can never have an idea of such things; for the ideas [ideal, I think] of corporeals, of men, names, [and] words are so material and enclosed [conclusoe] that they can never enter into heaven. There are many other things beside which confirm [this], [to mention] only [this], it was plainly seen by spiritual idea, and that it is contrary to every rational [principle] that such [a principle] as is merely material, like the idea also the sense of the letter of the word can enter into spirituals, still less into celestials. Sooner [might] a camel [pass] through the eye of a needle, and the universal terraqueous globe through an invisible little orifice. This was said to certain who had boasted that they have been great in the world [in terris], supposing it is understood in the sense of the letter - and they could not answer anything. - 1748, July 15.


THAT MYRIADS COME INTO ETERNAL LIFE EVERY HOUR. Today it was told me that myriads come into the other life every hour from the worlds in the universe; and yet that they are nothing in relation to infinity, or the Lord who is infinite. - 1748, July 10.


CONCERNING THE INTERIOR DELIGHTS OF CERTAIN SPIRITS WHO ARE CONTENTED WITH A FEW THINGS, AND CONCERNING THE LUXATED SINEW [nervo] OF JACOB'S THIGH. ((When I was sleeping quietly at night I seemed to be where there were only three or four trees planted in a kind of tun [tonna], one of which was tall, another of less height, and two or three were small. I saw no one, but only the trees planted in the tun; and afterwards I was in a quiet of mind and in so delightful a quiet that I cannot describe it, and indeed [it was] on account of another smaller [minorem] tree which I did not seem able to reach, and indeed on account of the delights; for it was, as it were, guarded as often as I saw it. The delight penetrated even to the marrows; and this [occurred] several times, twice I think. The other tree was so guarded that I could only behold where it was planted: the delight, which can never be described, penetrated my mind [mentem]: it is now evident to me that the other tree signified conjugial love, since the tall [magna] tree represented [esset] the husband, and the lesser one the wife, and the small ones the children.


Having been aroused from sleep, it was granted to speak with him who was in that delightful place, where was such delight or delightful quietude, and I perceived that they are in such delight who in the life of the body are contented with few things but [are] in the Lord, and that they constitute in the Grand Man [Maximo Corpore] the back part of the thigh as far as the back part of the knees, also [the part] toward the interiors of the thighs, and pertain to the province of conjugial love.


I also perceived [that they] have communication with the foot towards the heel [calcaneum], thus towards the sole, which communication it was granted me to perceive, therefore that the delight of that quiet extended down towards the heel [calcaneum] of the foot, or the heel [calcaneum], concerning which it is treated in the Book of Genesis, and I think elsewhere. In like manner also there is a communication in man of a part of the thigh with the heel [calcaneo], as may be apparent from the extension of the muscles and nerves; for the nerves, which are devoted to the province of conjugial love are those which extend from the thigh down to the heel [calcaneum]. This sinew [nervus] is signified [meant] which was luxated in Jacob's case when he wrestled with an angel till daybreak, and therefore [his] posterity do not eat that part or [the part] of the luxated sinew, which may be still more evident from the things which were seen by me in series. This is now manifested to me from heaven.


Immediately on my waking there was seen by me a great dog with frightful jaws [ricta], concerning which I inquired what it signified. It was afterwards told me that such a dog appears, or by such a dog is represented, when anyone is borne away to a contrary delight [amoenitatem]. [A man] enjoyed that heavenly delight, inasmuch as [he has] conjugial love with interior heavenly joy when he is contented with his few [things], lives in his little house with the wife whom he loves most tenderly, and with his children, with a contented mind [trusting] in the Lord; [but] when he passed from the delight of that celestial love to the opposite, wherein those who are in the opposite feel as it were a heavenly pleasantness when yet it is infernal, then such a dog is presented, by which is represented that he keeps guard lest the opposite pleasantnesses communicate, wherefore it may also be apparent what is represented by Cerberus in the fables.))


(In my wakefulness, when, to wit, as said, I had awakened, there was seen by me a sort of tun or trituratory vessel, like those in which herbs are triturated, by which stood a certain man with an instrument wherewith he pitched into that tun human flesh, so that he pitched men into that tun by tormenting them, and thus killing them by casting into the tun men, and so by striking [beating] them as they are wont [to beat] herbs to macerate them. This the man did with great pleasantness, whose pleasantness by a mode of communication which takes place in the spiritual world was translated [transferred], so that I might know that he performed such a deed with the greatest pleasantness. This was the opposite, or infernal pleasantness, which because opposite to the former, or heavenly, the dog appeared in order that they might wholly be discriminated, and not have anything in common or any communication.


Such infernal pleasantnesses prevailed in the children [posterity] [posteria] of Jacob. They did not perceive a greater pleasantness than in tormenting the Gentiles, as is also read concerning David, that he thus tormented the sons of Ammon, 2 Sam. 12:31, where such things are understood and similar triturations are signified; but they were infernal [and] never commanded, nor ever permitted to anyone save to those whose sinew [nervus] was luxated, that is, whose lower part of the thigh is separated from its upper part, so that there is a contrary pleasantness in the lower part to what is in the upper. Wherefore by the luxated sinew of Jacob such a separation or change into the opposite is understood. Hence may be manifest what is understood by heel [calcaneum] in Genesis, which is hurt by the serpent; as also that Jacob held the heel of Esau, and that his name signifies the same: thus specifically is understood by the serpent which hurts the heel of the woman's seed. - 1748, July 16.


Such were the posterity of Jacob that they exercised cruelty on the Gentiles, and hence derived their highest pleasantness; therefore they were most cruel, and for no other end than to exercise vengeance, as they said, and under the color of holy things, when such an end they had never in view, but only a cupidity of such a nature as may be plainly apparent from those things which are narrated of them when they became worse idolaters. As soon as it but entered their minds that [any people] was their enemy, whatever the cause, they supposed themselves permitted to exercise every cruelty upon them, their women, wives, [and] infants, as also appears from David's [enmity] against Nabal, who nevertheless was of their brethren; it [was] so in the rest. Besides which they had no other [pursuit] than the making of forays [excursiones] and carrying away everything, killing every living thing amongst men.


They have sometimes told me that this was commanded, but it was given to answer them that it was not commanded but permitted, because they were of such a nature. In like manner it is permitted the devil, because of such a nature, to torment men. Such permissions, because there have been such ever since Jacob's [time], seem to them [to be] commanded: for such [men] apprehend nothing else than that [such things] are commanded; wherefore according to the appearance and the fallacy of their sense is it also spoken [the language] in these things. That it was not divine or commanded by the Lord may be most clearly evident from this, that it is contrary or opposite to heavenly love, and [the love] of one man towards another, concerning which love the Lord has so many times spoken, and the Lord is Love Itself, from whom alone [flows] all the heavenly love in the heavens, and conjugial love, and the love of parents towards children. - 1748, July 16.)


HOW REPRESENTATIONS ARISE, AND HENCE HOW THEY ARE CIRCUMSTANCED [se habeant]. When celestial and spiritual things, that is, those which are of the Lord and from the Lord in the heavens, flow [labuntur] into the evil world of spirits, and indeed first into proximate spirits who are in the interior sphere of that world, then because spirits are of such a nature, to wit, that their natural disposition [is] wholly perverted, therefore whatever is celestial and spiritual angelic is turned into the opposite, therefore into contrary ends, because their natural disposition respects contrary ends; hence whatever things thus pass through such a spiritual world still remain representations of celestial things: therefore it was also the case with the posterity of Jacob. - 1748, July 16.


CONCERNING DAVID; CONCERNING THOSE WHO ARE [IN] THE DELIGHT OF ADULTERY AND CRUELTY. When I read those things which [are written] concerning the adultery of David with Bathsheba, and concerning his cruelty to the sons of Ammon, there was presented quite a long time, for some days, [one] whom they called David, with whom I spoke. I supposed that he would have been amongst the righteous; but if he is [David], or is one who presents his person to me, as is wont to happen, then is [David] such a leader of adulteries and the cruel as derive from adulteries and from cruelty the highest pleasantness; and [he is] besides subtle or pernicious, because his phantasy reaches higher than others. I have heard that [by those things] which in his life he wrote in the Psalms he understood himself and not Messiah, whom he also had knowledge of; but whether he has believed in Jehovah the God of Israel, I do not yet know. - 1748, July 16. - See 2 Sam. 12:31.


In the other life there is a place, as already said, under the feet, where might be the heel in the Grand Man [Maximo Corpore]. These are those who are adulterers, or who are delighted with adulterers, as also those who [are delighted] with cruelty. Their delight is of such a nature that they perceive simply the pleasantness, and they think nothing can be given that is more pleasant. Pleasantness of such a nature, [arising] from these things, is today so common as also to extend to infants,


who in the life of their body have not yet acquired by actuality [any] pleasantness from such things, but still have received it by inheritance. [It has also[ extended to those who [qui et quae] [are] in their first youth, and who when affected by that pleasantness also suppose it pleasant: certain [suppose it to be] most pleasant, for in the other life pleasantnesses are communicated. There are, as it were, exhalations of them, when yet if the human race had not been so infected from inheritance, not only would they not feel any pleasantness thence, but unpleasantness and disgust [nausea]; from which may be manifest of what quality is the human race at this day.


(((((But their pleasantness is now turned into an offensive smell [foetorem], or into the smell of human dung, which thence exhales, and which I also perceive [sentio], and they say that there is such a smell now; for in itself it is of such a nature before the angels, and is turned into such, so that they who are such would at last live in such dung, for in itself it is such an excrementitious [stercoreum] nasty [principle] in the righteous spiritual world: wherefore it is also turned into such a smell, and [what is] wonderful, spirits around me also perceive [sentient] such a smell and foetor [foetorem] like man in his own body. - 1748, July 16.)))))


((((At last the bad smell [foetor] was so increased into nausea that they said they would perish and could not exist any longer. I also perceived the same by a certain kind of liquefying [deliquii] coming back from under thence; [it was] when I was in the highway.))))


CONCERNING BROKEN BREAD. There was put before me in [per] a vision a small plate full of bread [panem], cut up into squares [quadratas tesseras], which I imagined to have signified that which [is meant] by the communication of bread, to wit, celestial things, and I rejoiced: it was placed to my mouth that I might eat, but was there held a little while, but was not eaten. So long as I was in that opinion that that bread signified celestial things, I was told that broken bread, not cut, signifies celestial things, for bread is broken with the lips and teeth, as at first with the hand, before it is eaten, which because [it is] according to nature, therefore celestial things are signified by bread broken with the hand, lips, so with the teeth, and so on into the minutest [particles] by the muscles, fibers, and minutest hands, as it were, lips and little mouths of the recipient vessels.


But bread cut up with a knife is what simulates [mentiber] the celestial [principle], and yet is not the celestial, as is the case with everything which is done by art; wherefore the bread placed before me, because cut up into little squares [and] little cubes, as it were, with knives, signified loathsome pleasantnesses, of which [I have spoken] previously, which are supposed by such as are in loathsome pleasantnesses to be celestial when yet they are infernal. - 1748, July 16.


THAT THERE ARE MERE NECESSITIES WHEREBY MAN IS LED. During much of the night, also quite a long time in the morning, I was for hours in a spiritual idea how man is led by the Lord; and I then perceived by a continuous spiritual idea, which cannot be expressed, that there are mere necessities, whereby man is led by the Lord, to wit, because man is of such a character, both as regards the societies to which he adjoins himself, and as to the thoughts which agree [accord] with him; therefore there is nothing but mere necessities, and indeed necessities whereby man is bent to the best that can be educed [derived] from such a life; for if he were led, otherwise than in this way, it would be to his ruin, for everything whatever [pertaining] to his life, as well thought as action, carries with itself the successive scenes of its life, for everything whatever is like a seed from which grows a tree,


and hence new seeds and so forth. Since therefore every idea whatever [pertaining] to him, and the least of [his] thought and action, has such a series of consequents like a sort [some] of seed, and is, as it were, a parent of consquents, and such things exist every moment of his life, it may hence be manifest that there are mere necessities whereby he is led, that is, that they are his bests as regards his state and the condition in which man is.


But they do not appear to man as necessities, for he seems to himself to think of himself and act of himself, and indeed for the reason that by those things which he loves, or which belong to his loves, therefore which he desires, he is led and so bent to good; whatever happens from any love or cupidity this appears to man [as] free, therefore appears as if [it were] not a necessity, when yet such are the necessities by which man is led, and he is bent by the Lord to such good [for him] [ejus] as is at all possible in respect to his life and the spiritual and celestial things of life. - 1748, July 17.


THAT THE HEBREW LANGUAGE IS OF SUCH A NATURE THAT THERE IS NOTHING ARTIFICIAL [THEREIN], AS IN THE SPEECH OF SPIRITS. That the Hebrew language is of such a nature as to comprehend ideas, yea, the words such that in everyone there are many ideas, so that they are general [communes] ideas rather than words of another language, may be apparent from many things, as also that in it [ibi] there have been no vowels, so that the sense of the letter was known from the interior sense, but not the interior sense from the sense of the letter, which the rather happens when the vowels are adjoined; wherefore he who perceives the sense of the letter from the interior sense better understands what is written in the Hebrew language without vowels than with them. Therefore names also [voces nominum] are not distinguished by capital initials [initalibus majoribus]; therefore also there is no distinction by means of commas, and the like as in languages in which the sense of the letter is regarded [attenditur]. Besides also the mode of speaking in the Word is natural, not artificial, as may be plainly apparent from many things; to wit, that nearly everywhere they speak as if the person himself spoke: it is not said that he thus spoke, but [it is] as if he were speaking, and so forth [ita in aliis]. - 1748, July 17.


THAT THE SPEECH OF INTERIOR SPIRITS APPEARS TO MY VIEW [intuitioni] LIKE LITTLE CLOUDS, [WHICH ARE] OF AN AZURE AND WHITE COLOR. When interior good spirits spoke with [apud] me [their] speech was not understood by me, but obscurely [per obscura] in idea that [it was] concerning something. Then their speech appeared to me like an azure color mixed with a beautiful lucid white [albo candido pulchro]. I cannot describe the whiteness [quorem], because such a sort is not given [to men]; hence it may be manifest that the truths of interior spirits are represented, as also were many times represented to me by white [candidas] clouds rising and descending in the blue [in coeruleo].


In the Word clouds are sometimes mentioned, whereby are understood truths when white, and falsities when black; but it is with the white clouds which are truths, according to the quality of the percipient man, so that to those who are in falsity the black clouds appear as white [candidoe], and also the white clouds as dark [obscuroe], as [was the case] on Mount Sinai, and elsewhere, before the eyes of the people who were in falsity. - 1748, July 17.


HOW IT IS WITH THE NATURAL SCIENCES AND THEIR TRUTHS IN RESPECT TO SPIRITUAL AND CELESTIAL TRUTHS. When in tacit speech [sermmone] with spirits, it was then insinuated that the erudite in the world are at a loss to understand that the natural sciences and human philosophy not only obscure, but even wholly cover up, and so extinguish the light of spiritual truths, when yet therein are truths; and they only conduce to the confirming, and, as it were, the illuminating of spiritual truths. Wherefore spirits, who also could not understand it, represent natural truths, as it were, pellucid, through which shone spiritual truths. Thus, also, suppose the erudite of the world, nor does anyone otherwise apprehend it, save he whom the Lord has taught; but it was given me to read and represent that these truths are in themselves darkness and mists; but when they are illuminated by spiritual truths, which [are] from the Lord, they then become, as it were, pellucid, for in spiritual truths is the light of the Lord, and makes natural truths transparent, and not at all the reverse; for it is contrary to order, as also to all reason, that that which in itself is dead and mist can give life and light to those things which are of life and light.


Yea, neither can spirituals be transparent, save from celestials, nor are celestials celestial, save from the Lord. - 1748, July 17.


Very many think that they can see, by human philosophy, that it is so with spiritual truths, but still do not believe unless they thus see; therefore doubt concerning truths from the Lord.


THOSE WHO ARE IN FALSITY ARE ALSO IN THE PLACE WHERE IS THE HEEL [OF THE GRAND MAN]. I have heard from those who have been reduced to falsity through philosophy, that they are also under the feet, yea, under the right foot, likewise complaining and despairing of their salvation. - 1748, July 17.


CONTINUATION, CONCERNING THE TRIBULA AND AXES OF WHICH [I HAVE TREATED] PREVIOUSLY, [ON] THE 16TH DAY OF JULY. See above [prius] what [relates to] to the tribula; to wit, that they are vessels for triturating herbs with the iron triturating instruments there [mentioned], by which in the other life is diminished the crew [turba] that delights in cruelty and adulteries, and dwell in the region of the left heel. In their phantasy they seem to themselves to use such [instruments] to exercise [in practicing] perpetual cruelty: wherefore David learnt [this] from such spirits, or his companions who have been in visions and seen these things among such [spirits], and employed the like cruelty, that is, a more infernal [cruelty], which was never commanded him; so that they also knew of what quality David was, although by him are represented holy things.


((((Moreover there [were] axes of iron, concerning which [it is spoken] in the same place, 2 Sam. 12:31. By the axes of iron are understood instruments, which similar infernal [spirits] also in the same place make use of through phantasy. The axes are like the broad [ones] employed by executioners)))), and they do not amputate or kill man, but open him in the belly, and draw out his intestines, and take them out with the broad axe of iron, and roll them about, and so draw them out until every intestine has been extracted.


Respecting the harrows [files] [limes], [mentioned] in the same place, they are broad [bavar], wherewith they thrust men through, yea, the part [region] of his breast: these are the three kinds of instruments which the infernal [spirits]) seem to themselves to use with the greatest pleasantness, whom David taught when he was in his cruelty; hence of what quality he has been may be evident; and as respects his psalms, he did not speak the least word, but the spirit of the Lord through him, because a king, and of such a character; but whatever [is written] there concerning the Messiah and his kingdom, he had applied to himself, for everyone feels in such a manner as is his quality.


As respects the brick-kiln [furnace] [fornacem] there [mentioned], it is a sort of a large, round vessel of wood, wherein men seem to themselves to be cast, rolling around, and so fall out, and are again thrown in when they die, in order that they may represent that they were thus spewed out. That he made them pass through fire, or a lighted furnace, is denied; for it is forbidden to bring the like on themselves in hell by phantasies, for thus they are tormented most grievously, for they are greatly horrified at the phantasy of fire.


These things were shown, told, and confirmed to me, and as regards infants, of whom there is mention made there, they did not slay them, for it is wholly forbidden to slay infants in hell, for it is never permitted to induce such phantasies on themselves; but the Jews treated infants in this manner; to wit, when they were in their swaddling-clothes [fascus], they seized hold of the swaddling-bands, bringing them forth either into the highway, or where was dung, or a marshy [miry] spot, and holding the swaddling-band in the hand, thus cast forth the infant: holding in hand the little swaddling-band, and so casting forth [the infant]. This is told me [I was told], that so it happened. - 1748, July 18.


((((This heel, to wit, that which contains the region of the left heel, is at this day much increased, for at this day [their numbers] there are multiplied by adulterers and the cruel, or those who delight in adulteries and cruelty, and there have such phantasies. Yea [there are] very many)))), who in the life of the body appeared also in the society of men [to be] modest and tractable, of whom men never suspected such a thing, and who are in dignities, and there delight in these, their phantasies, and prefer that pleasantness to every pleasantness. Thus one loves to torture another [his] greatest friend [amicissimum].


((((But because such a pleasantness, contrary to everything divine, consumes itself, it becomes therefore at last so noisome [putida] and offensive [graveolentia] to them that they are at last compelled to live in a noisome smell of a deadly nature [graveolentia mortifera] until, being deprived of every companion, they sit in torment, deformed, like unsightly [deformia] skeletons, of which [I have spoken] already. - 1748, July 18.))))


When these things were displayed so as to be seen by me [which] happened [erat] when from the region of the face, from some distance to the right, there came from a closet quickly to me a man of medium stature, somewhat gross, clothed with a red cloak [toga] [eom nattrock], around [whom] were smaller wandering stars in multitudes [capia]; then he ran to me and wished to treat me in that cruel manner; he also supposed that he did so, and I have learned so by vision.


THAT MEN AND SPIRITS ARE NOT ABLE TO DO ANYTHING AT ALL WHICH IS GOOD OF THEMSELVES, BUT SEEM TO THEMSELVES QUITE [ABLE] TO DO [SO] OF THEMSELVES. (((((This night, sometimes in a state midway between waking and sleep, sometimes in a state of a kind of wakefulness, I perceived that certain righteous [spirits] in the region of the heel of the left foot desired very earnestly [summo studia] to form for themselves a candlestick with their canes [wands[ [cannis] and lamps to honor the Lord, and I apperceived from hour to hour [per unam alteramque horam] how much they labored and indeed supposed that (they acted of themselves, and thus contrived [invenirent] one cane after another and so produced a splendid candlestick. I plainly apperceived in vision that they could never invent anything of themselves, and that they supposed [they acted] wholly of themselves, for what was of them I plainly apperceived to be nothing, and they did not know it.


At length after three or four hours they said that now they have formed their candlestick, which was obscurely seen by me: it was elegant with its lamps and flowers; and then I spoke with them and said that they have never invented anything of themselves, and have not formed [it], but the Lord has formed [it] for them. This they at first could scarcely believe, because they were still in the opinion that they have formed [it] by their exertion, but at length was represented to them in spiritual idea such a principle [thing] as I have appear then acknowledged that they supposed they had effected the whole thing, but finally admitted that the Lord had effected each and all [of those things].)))))


(((Thus it is with such things as are good in life, whether belonging to men or spirits, the Lord grants and implants such minds [mentes] in them that they suppose they do good of themselves when yet there is nothing at all, not the least of these things, but finally instructs that [it is] not of themselves but of the Lord. - 1748, July 18.)))


These things have now occurred in the same region where is the heel [calcaneus] of the left foot, but because the heel is restored, which [was] hurt by the children of Jacob, through the advent of the Lord into the world, therefore the whole body is still perfect, and the heel [calcaneus], or region of the heel, consists of those who rejoice in similar imaginings [imaginationibus], by whom are represented the celestial things of the Lord, as [for instance] by the candlestick and its seven lamps. They who represent such things for themselves as are written in the Lord's Word, which are types of heaven or the Lord, occupy [tenent] that region, and are by degrees lifted up higher from the region of the heel through the left foot, and thus into sublimer and pleasanter regions. - 1748, July 18.


(((((The region of the heel of the right foot, which consists of falsities, now seems not yet sound [integral] [integra]; but of this, if the Lord think worthy, [I shall treat] elsewhere, because I do not yet know for certain how it is with the region of the heel of the right foot.)))))

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