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

Spiritual Diary

CONCERNING MAN OR HUMAN THINGS [AND] CORPOREAL [THINGS] [THAT] THEY ARE THE ULTIMATES OF ORDER. I spoke with spirits concerning man's corporeal or material things, that they are the ultimates of order, that order extends from inmosts to ultimates, and that ultimates are in the natural mind of man, which is formed by the senses of the body: from whence [comes] the memory of objects, which objects [memory] are [is] material ideas: thus that order is not complete but in ultimates, which are the outmost vessels of all the interiors in succession, which are insinuated by the Lord.

[I can declare] from living experience, shown me this night, that spirits can speak from man, [from] his outmost or natural memory, and his natural memory, although man knows not at all that it so happens: for when I slept, a spirit spoke, who was then on the left side of my hand, as if from me, so that spirits knew no other than that I was awake, and was speaking, so that they were persuaded. Hence it is granted to conclude, that spirits can speak from man, out of each memory of his, although man knows nothing at all [about it].

Yea it was told me that the ideas of infants are open, and can best serve [as vessels].

Hence it was granted to conclude, that the natural minds of man are the ultimates of order, and are, as it were, vessels, wherein the spiritual and celestial ideas of angels stop [end]; thus are receptacles, and so order is perfected.

That the memories of the exterior man, or their minds, are vessels of spiritual and celestial things, was also provided by the Lord, so that no spirit may lose anything, not the least, of what belongs to his natural mind and memory, and that all, though they are angels, can be remitted into the same or a similar state with [to] those which, he possessed in the body, so that if the human race failed spirits could have been remitted into a similar state so as to serve as vessels, and thus order be perfected. - 1748, August 6.

CONCERNING THE SOUL. It was granted me to speak this day with angels, concerning the soul, that the human race at this day does not know what the soul [is] and form for themselves various hypotheses concerning the soul, in [their] ignorance [of] what the soul [is]; I am therefore instructed that if by soul is understood life, then the Lord alone is life: but if by soul are understood the interior minds of man, that all those organic substances which are proximate [next] [proximoe] and their principles which follow in order may be called souls: for instance, that the natural mind is the proximate soul of those things which properly belong to the body; that the spiritual mind is the source of those things which belong to the natural mind, and that there is a still more interior soul in man, which is the soul of the things which belong to the spiritual mind. Man is ignorant thereof.

Wherefore that which is interior is the soul of exteriors, for which reason each and all the things that are ever in the world may be said [to have] a soul, which is [its] principle - hence [there is] a soul in each thing of vegetables, a soul of a thing and the like. - 1748, August 6.

CONCERNING THE SPEECH OF SPIRITS OF THE INTERIOR SPHERE. Concerning that speech see something [said] previously. I imagined that it was of such a character as could not have reached my idea, except obscurely: but now it is shown, by living experience, that it is only the [an] idea which comprehends many [things]: like as when man thinks in a moment what he cannot afterwards speak forth by [during] a considerable discourse. It is the idea that comprehends the things which are to be spoken. Ideas of such quality were so plainly brought before [ad] me that I could reply by the like [similar]: nor was there any shade or obscurity therein. But frequently the reason why such speech was not perceived by me was that I did not speak with them in this manner: thus it was snatched away or not heard - as many times occupied. - 1784, August 6.

WHAT [IS MEANT] [BY] LEAD US NOT INTO TEMPTATION. In the interior sense it signifies [that] the Lord may not leave us, or remit his Divine power [vim], for thus then fall into temptations, one into this and one into that [quisque tunc in alterium]. - 1748, August 6: I have learned these things while supplicating the Lord's prayer.

CONCERNING THE INTERNAL NATURE OF MAN THAT IT EVEN BEGINS TO BECOME WORSE, MORE AND MORE. It is given me to learn from living experience that in the interior sphere of nature are thousands of such as are evil, that is, who interiorly as to the interiors of [their] nature are evil; so that the internal thoughts of man are more depraved than formerly. In the interior sphere, are intentions or ends stopping in the world and in self: such intentions or natural ends occur [dantur] at this day more than formerly, and more occupy man than anyone can believe: but it is not easy for man to distinguish between the [things] which are the interiors of [his] nature, and [those] which are the exteriors: Likewise from living experience, and of considerable duration. I have learned that scarcely anyone, who has thus lived in the world, has known that it was other than becoming and therefore good: yet nevertheless such after death in the other life manifest themselves [and] their intentions, which are in the interior sphere of nature they have been amongst evildoers and the worst: thinking in a very different manner from their acting, and only [considering] for an end their own rule and -

) - the possession of the things in the world; and I know that such [persons] have not manifested such [characteristics[ to [their] companions [in their world]. Hence it was granted me to know how depraved is the interior nature: which also appeared to me so conjoined with the exterior nature, that they made as it were one and the same, though [cum] others do not have them so conjoined, but separated. These spirits, in the other life, show also in society nothing else than what they regard as civil [civile] and study to conceal their thoughts, but these are plainly manifest [patent] to those who are in the interior sphere of nature. - 1748, August 7.

CONCERNING THE REGENERATION OF CORPOREAL OR MATERIAL [THINGS] OF MAN OR SPIRIT; HOW THEY ARE REPRESENTED. Since corporeal and material [things] which are man's ultimates, are at length subordinated to the Lord's good pleasure, so that they appear nothing but obedient [they] are represented in the world of spirits as was shown me. At first that [they] are, as it were, intestinal forms, conglutinated by various conflux, but without life; thus [have] become as it were of a woody or osseous brownish [brunei] color. But in those who are deceitful, when [they] are inspected by the angels, there appear as it were other confluxes of serpents of various kinds, according to the nature of the deceit. But in man that is to be reformed [reformando] [there appear] no serpents, but only wood [ligna] or bones, thus almost confluents, because his body or corporeal begins to be nothing, thus [is] without life. These [things] are represented and shown to me.

Then was also shown near the head a small conglutination of similar sticks, as it were little sticks which were gilded or externally covered over with gold, which signify his ratiocinations [ratiocinia]. But when corporeals are reformed, so that they can obey spirituals, then they were beautifully represented by various contexture neatly arranged [concinno] to wit, at first of a blue color with points [spicio], arranged into various beautiful forms, which were covered here and there with blue spots. This little point [sciculum] were set [considebat] into the forms. Afterward [was shown] a more coherent form of such points [arranged] into beautiful forms [composed] of minute points, as it were a contexture into [spetzen]; but in a solid; afterwards also other forms more continuous. Thus are represented the corporeals or material [things] of the regenerated man, when inspected by the angels. These things were shown me, but I cannot describe the forms and pictures, for [they were] composed out of minute [points]. They can indeed be pictured, but not described to the apprehension. - 1748, August 8.

CONCERNING THE SPHERE OF PERSUASIONS OF EVIL BELOINGING TO [penes] CERTAIN SPIRITS. ((((Certain spirits who trust in themselves and in the life of the body, had exercised and so acquired by actuality that nature to themselves; derive from the life of the body this [characteristic] that they can induce others to believe whatever they propose, yea by interior arts and craftiness by observing opportune times, and by speaking [to suit] another's taste [genium], and so causing these to believe them; and [they do this] indeed for an evil end, on account of their seeking after honor and the like. Hence their nature is derived, yea the interior [nature] in the other life [produces] such a sphere, when spirits of this sort are remitted, that they can persuade anyone whatever, who is not in faith, yea by such force [can] compel me to know from living experience this night when I awaked, thus in wakefulness. When such spirits still spoke from my [things] and persuaded others that it was I, therefore I awoke.

Therefore they were [angry] that were again deceived, and when spirits wished to expel these wicked [ones] and punish [them], then those [wicked] spirits fled [had recourse] to that art, which they had derived from the life of the body, in order to persuade them who were around that I was insane; and in order that I might observe the force [vim] and efficacy of that sphere, my corporeals were reduced by the Lord, so as to be as it were theirs, but I could perceive by interiors, how efficacious was that sphere, and how also it compelled anyone whomsoever, no matter how he resisted, to be persuaded. Those spirits who are of such a character, either from fear or death, or fear of punishment, or from a state of anger, put themselves into such a state of being persuaded, so that although they know that the matter is not so, still reduce their interiors into a similar state, so that their interiors may conspire into such [things] with [their] exteriors: hence spirits who are around, no matter who they are, whom the Lord does not protect as it were by direct [immediate] help, cannot be otherwise than persuaded, or forcibly led to believe: likewise certain also lamented that they cannot resist, scarce knowing other than that the matter was so; no ratiocinations were displayed [patent], inasmuch as there was no persuasion though speech; but there was a conglomeration as it were of ratiocinations [ratiocania] with an application to their genius [genios], which affected the result [id]. Wherefore it cannot be described in a few words. - 1748, August 8.))))

THAT BRUTE ANIMALS LIVE IN THE ORDER OF NATVRE, AND THAT AFTER DEATH THEIR SOULS CAN BY NO MEANS LIVE. I spoke with spirits concerning brute animals, that they live in the order of their nature, otherwise than man, who lives contrary to order: That animals live according to order was hence confirmed in the presence of spirits, with whom I spoke concerning these [things], only from [by] the young ones of hens and the like, that the little chickens know their mother, follow her, suffer themselves to be fed by her, take shelter [intrant] under her wings, there delight to live in safety, and if [there were] many mothers with little chickens, yea in one place, still the little chickens are not confused, but know their own mother: so that the sphere of a sort of love conjoins them with their mother: This with innumerable other [facts] confirms, that they live from the first [earliest] nativity in the order of their nature, which order (directs) [dictat] them.

But it is different with man. Mothers and fathers, if they know that they are their children or think they are, although they are not, still love them as their own, so that no sphere of love except what they suppose to pertain to themselves, conjoins them, but the sphere of self-love and love of the world. Nor do children acknowledge [recognize] [their] parents, unless instructed: different from brute animals. Which is a manifest proof that the life of man is contrary to nature. Innumerable other [facts] besides [confirm this]. Thus the good spirits also acknowledged, that it is true.

That the souls of brute animals cannot live after the death of their body, I also spoke with spirits [to this effect]: and it was granted to say that animals inasmuch as they are not able to think, they cannot elevate their minds towards heaven, still less have faith in the Lord, and inasmuch as [they are] destitute of that faculty, they cannot live, but their souls are dissolved: This is better expressed by spiritual speech, and by its ideas - as good spirits also acknowledged.

Moreover the inmost soul of brutes is in the sphere of our intellectual mind by which [inmost soul] they are moved [feruntur] which is born with them and not formed as in man: wherefore according to their form they are of such a sort as are the genera and species of their [souls]. The influx into their souls is also from heaven, but only the universal conatus, which acts according to the forms of their souls: wherefore they are also affected with conjugial love and storge: moreover they know innumerable things from nature, like bees and other [animals], which man can never know by all his sciences. - 1748, August 8.

THAT RELATIVES, FRIENDS, COMPANIONS, MEET WITH EACH OTHER IN THE OTHER LIFE. From considerable experience, it is granted to learn that in the other life they meet with their relatives, friends, companions, and acquaintances, also [those] who were only known to them in life by reputation, and converse with them, and also are at first associated with them: for in the other life distance is of no moment [nihil facit]: those who are separated 1000, or it might be 10,000 miles, are near to them, yea everyone according to his life, so that they can be present next [to them]. Wherefore since it is so that relatives, parents, children, friends, companions and mere acquaintances wherever known [noti quocunque modo] meet each other, [still] it is exceedingly unfortunate for those, who have held any in hatred during the life of the body: these also come together and exercise their hatred, to the very great annoyance and misfortune of those whom they have held in hatred: nor does the multitude of souls cause any hindrance, as was given me to learn from very much experience. Wherefore let them beware of hatred: their life is so similar to their life in the body, that, as regards life, they do not know but they are in the life of the body. - 1748, August 8.

CONCERNING THOSE THAT STRIVE ONLY FOR THE WORLD AND SELF. There are [those] of whom [I have spoken] previously, who drink of, and strive from their interior, for nothing else, than what belongs to self and the world, although in externals they do not so appear to men. See above [what is stated] concerning the sphere of such in the other life. How efficaciously it acts for persuading was evident when they persuaded others that I was insane. In respect to their exit [exiutum], it is also shown me [that] they go down [deferunt] through the interiors of the body which they endeavor and desire to occupy; for they also desire to introduce themselves into those [interiors], which pertain to conjugial love, and with [penes] others, to destroy it by their artifices; wherefore they are let down by that way through the interiors, but not into the stomach. They feel as if [quod] [they were let down] by way of the heart; but [it is] through the stomach, and this way of descent. They suppose [they pass] through the province of the loins, where [are] the provinces of conjugial love; but inasmuch as there also are the excrementitious provinces (provinces of the excrements), they are let down through these. At last [they come] under the sole of the right foot, where their lodging [domicilium] [is].

((It was related to me, that their lodgings, under the sole of the right foot, are merely filthy [sordida], where there is nothing but rubbish and filth [sordes], wherein at last they live. The varieties of their life are very many, accompanied by [portantes] excrementitious filth and many other things; for these are what correspond to such a life in the world. - 1748, August 9. Such things correspond [respondent] to a delicate life in the world; [a life] conjoined with interior craftiness that regards only self and the world. There pass their time [degunt] many of the most celebrated, and men and women [qui et quoe] who have been most highly esteemed above others. An offensive smell [foetor] of filth, differing according to the genera and species of [their] life [prevails] [est] there.))

CONCERNING THOSE, WITH WHOM SOCIETY IS FORMED [ASSOCIATION IS] [ligatur] IN THE LIFE OF THE BODY. They who in the life of the body form [ligant] association, meet with each other, in the other life, and wish to be similarly associated, although in mind [animo] they are dissimilar, but their thoughts are then patent, and [their] nature acts. Wherefore the associations formed [ligatoe] in the life of the body, when minds [animi] are unlike, and for various ends, are very troublesome, and act according to their interior thoughts. Their association [with those] whom in the world they hated in thought, although they dissimulated in externals, on account of worldly ends, in the other life exceedingly torments [them]: sometimes they can scarcely be disjoined [dissolvi] therefrom for a long space of time. Hence very many conclusions may be drawn. These things were shown me by living experience, and [also] told me. - 1748, August 9.

In the other life, when they are remitted into a state similar to their life in the body, they talk together very similarly and in a similar manner, with a similar mind, speaking otherwise than they think. They who talk together are then entirely ignorant that they are in the other life, as today and previously I have perceived from experience. Spirits of the interior sphere then observe plainly, how [their] thoughts disagree with [their] speech, and hence conclude, each according to his nature, what quality they are. They now confess, as [they have] very often before, that they then by no means know other than that are in the life of the body, and are ignorant that others observe how their thoughts, which are plainly apparent, disagree. - 1748, August 9.

THAT EVIL HAS [ITS] PUNISHMENT IN ITSELF, YEA [ONE] OF RETALIATION It happened many times that spirits supposed, when any evil has happened to them, they should attribute it to him from whom the evil [came] [and] not to themselves. To whom it was as often granted to say that they are the causes of that evil. This they have not understood, because they saw that [the evil] sprung from another as a cause and happened to them. This day it was also demonstrated to them, that when anyone intends evil in act [actualiter], then the like is reflected from me on him: which when he imputed to me, it was likewise although it appears otherwise, and then it was given to show him by spiritual idea this (to wit: that his evil which he actually intends, rolls [volvate se] through spirits who [are] around, thus [through] those who are further and further from him away, and at length from those who [were] with me, seemed to be reflected, as if from me. Wherefore he imputed [it] to me. This was shown them in spiritual idea. They all said with one voice [uno ore] that this was done so plainly to them, that they could quite perceive, that evil thus returns upon him who actually intends [it]: for, as respects myself, I could do no other than follow [the rest]: hence it appeared as from me. - 1748, August 9.

CONCERNING THOSE WHO PLACE WORSHIP IN EXTERNALS ONLY, AND SO LIVE IN SECURITY. Certain spirits, who have been [were] amongst the worst, because their interior sphere, or [that] of intentions or ends, [only regarded] the world and self, concerning whose persuasive sphere it has been previously treated, to wit, that they only lived for self and indulged inclination [genio] despising all others in comparison with themselves, and whatever good was in [at] others, either did not apprehend, or despised as worthless. When their life was examined, it was found, that in the life of their body they have lived in externals, as regards worship, so as not to be blamed: to wit, that they have frequented the place of worship (temple), have gone, at stated times, to the holy supper; on the preceding evening and day, when they have gone to the supper, have abstained in externals, from worldly things,

and so afterwards were like as before, therefore satisfied because they have done this, and have not thought of anything beyond [as to] what they might learn in the place of worship, [as to] what is implied in the holy supper, and so forth in external rites. Yet such in the other life have been [were] amongst the worst, for the sphere of their intentions and ends was such as has been said. Hence may be concluded what is caused [quid faciat] by the attendance on preaching, and the holy supper, only to make their appearance according to custom: to wit, that it causes such [to be] secure, so that thus they can live more securely, and be confirmed in that very evil life.

It was also granted to ask them, that if they had seen anyone in the other life, who had admonished them, out of a Divine mercy, that such attendance at the place of worship and holy supper [was of no value] without pious mediatation: if anyone had [thus] admonished them, what would then be the feeling of their heart: they replied from the heart, that they should reject such, as simple and melancholy [persons] whom they would despise, and scarce endure any longer, supposing them to he insane. - 1748, August 10.

THAT IN THE OTHER LIFE IMPRESSIONS CONCERNING OTHERS ARE ERADICATED WITH GREAT DIFFICULTY. By experience of considerable duration, it is also granted to learn that impressions concerning others, whether feelings of hatred, or of contempt, or of pity, or of whatever else they may be, which man during the life of the body has from any cause whatever, taken up, and which are rooted in the mind, cannot be shaken off in the other life unless they [such persons] afterwards enter into heaven, and such things as are corporeal and material are wiped away [absterguntur] by the Lord. - 1748, August 10.

CONCERNING THE INVERSE ORDER OF BECOMING ACQUAINTED WITH SPIRITUAL AND CELESTIAL TRUTHS. There are spirits of those, who in the life of the body deny the existence of spirits, consequently [the existence] of spiritual truths of the Lord, therefore deny faith, because they cannot, from material, physical and corporeal [things], see or perceive the things that belong to faith. Such in the other life are in a similar idea of negation. [These] ideas inhere when they suppose themselves to be men, and thus while not aware that they are spirits, and [even if] they do know. It was granted me to tell them that this can by no means become demonstrated to them. It was given to say, that it is just as if anyone wishes to know what the will is, from the muscles, which bring forth the will in life. The natural sciences are similar, in respect to the things which belong to faith.

We spoke, moreover, concerning the influx of those things, which belong to the mind, into the fibers of the body, that there is no thought given in principles, which [are] in the head, unless there is a certain correspondence of purer fibers in the universal body, yea that correspondence is given when [there is] persuasion: thus also do all the things which belong to the body conform themselves. Wherefore man who is perverted, his universal system is perverted: [It would be] otherwise, if only knowledge [scientia] [and] not interior persuasion [was concerned]. - 1748, August 10.

CONCERNING THE LOVE OF THE NEIGHBOR It was granted to say to a spirit, and I perceived in spiritual idea that he ought to love the good, which [is] in [penes] man, thus [to love] the man: which [good] is the neighbor. For good is of the Lord, therefore [he ought to love] whatever of faith is in anyone, thus him who is in faith; for thus he loves the Lord. Because there is nothing of good, nor anything of faith, which is not of the Lord; thus also the Lord is loved through the neighbor. Although love is of the Lord, yet it is sufficient that he knows no other than that love is of himself. - 1748, August 10.

THAT ALL OBJECTS OF THE EYE, IF THERE ARE THOUSANDS, AND VERY DIFFERENT, ARE YET REDUCED BY THE LORD INTO SERIES, AND INTO A SORT OF CONTINUOUS THING. This day it was shown me, as once previously, that the objects of the eye, in the streets, are reduced into a continuous series by the Lord, before good spirits and angels: the objects were most diverse, and very numerous: and I was told that they saw nothing of them, but that still, a certain sense [thereof] continually came up thence to them, yea through a way to spiritual things which the representatives of the world have. When I wondered at this, I was told, that no object can be given, which does not have something, which may thus be applied by the Lord to the matter in hand, yea by the removal of the things, in the object, or in several objects: which represent something else, thus through nearer and more remote ways. It belongs to the Lord alone thus to apply things, as for example, good can be represented by everything which is fat, sweet, [or] pleasant [by] whatever is about objects, in part, species, and general; yea, pleasant and good [things] can be drawn from those [things] which are sad evil.

Certain spirits hence supposed that the Lord's Word, therefore, is nothing more than [any] other writing, and that thus series of things may be similarly drawn forth at pleasure from all writings; which is true: But the Lord's Word is of such a nature that it proximately contains the things, wherein the sense is, as in proximate vessels. This was also granted to know from this, that it immediately appears to those who are illuminated by the Lord, whether [these things] are Divine, and thus contain as vessels, these spiritual and celestial [things], which is never the case in other writings. - 1748, August 10.

THAT THE LORD SPEAKS IN PERSON WITH THE ANGELS IN HEAVEN, YEA WITH DIFFERENT ONES SEPARATELY, [AND] SO TO MANY AT ONCE. (That the Lord speaks in person with many, and with each one specifically or in particular, according to everyone's mind [mentem]; yea at the same time [does] so to many, this is the truth. It seemed to me that I perceived it. This is a heavenly truth. Although no man can perceive by any reasoning [rutiocinio], that such is the case, yet it is a consequence of his omnipresence with everyone: and from His Divine auspices [auspicio] with [apud] everyone in the world. - 1748, August 10.

THAT PERSUASIONS CAN WITH GREAT DIFFICULTY BE ERADICATED IN THE OTHER LIFE, AND INDEED ACCORDING AS THE PERSUASION IS MORE DEEPLY AND WIDELY ROOTED. It was also granted to learn from experience, that falsities [which are] deeply imprinted whatever they are, yea dire [falsities] opposed to [contra] every Divine, human and natural law, can hardly be eradicated in the other life, because they have taken deep root and imbued the whole [man] in that respect [quoad id]. There occurred a certain dreadful thing which a certain spirit did, and whereof he was wholly persuaded that it was familiar to [common with] all. Wherefore when he came into such a thought his persuasion immediately spread so widely that there was scarcely anyone around me who did not suppose himself to be guilty of [that] great crime: the spirit was found [discovered], and he said that he supposed it familiar to [common with] all, and there was no evil therein. Wherefore he was in that persuasion. It was also related concerning the same spirit that in other respects he is modest nor brings evil on anyone, but was in the persuasion of this great crime. In the life of the body there are some, who are as it were insane, who labor under that kind of insanity that they do not suffer themselves to be persuaded in certain falsities, yea dreadful [ones]. - 1748, August 11.

Hence may also be known that such persuasions effect that they cannot in many states be with other spirits, because they are reduced to similar insanities: as also that one state thus rooted by persuasion extends more or less to many others.

But impressions as was insinuated in me to say are either insanities such as prevail in the world amongst the insane, which are easily expelled, or the impressions which anyone has confirmed himself in by many reasonings [ratiocinia], and so arrives at a persuasion [thereof]: such remain so, according to the qualities of those who confirm [themselves therein]. - 1748, August 11.

Hence also may be evident how easily the falsities and crimes of souls are detected [discovered] in the other life: for this so plainly dispersed itself into the spirits around and into me that all supposed themselves guilty [thereof], and everyone began to think whether it was he - for I was then reading of Hasael that he wetted a towel in water and smothered Benhadad. - 2 Kings 8:15.

If the Lord did not preserve souls and spirits from spreading their imprinted falsities and dreadful crimes, in the other life they could never have been in any society, still less amongst those who are upright. For this one is also said to have been amongst the upright spirits, because in other things he can be of sound reason.

WHAT IS EFFECTED ALSO BY PUNISHMENTS IN THE OTHER LIFE. There are many punishments more grievous and prolonged according to the nature of each one's disposition contracted in the life of the body: but punishments effect this [id], that for [some] interval of time they inspire fears, shames, horrors, for such things as their nature is satiated and imbued with. Wherefore when they are inserted amongst the better [spirits] then when the like things occur which belong to their nature, they are admonished by means of the inspired fears, shames and horrors, [and] thus are wont to be withdrawn thence. But still they do not alter or change the nature which remains as contracted in the life of the body to eternity, but punishments are superadded whereby they can be withdrawn from such evils. - 1748, August 11.

Everyone's corporeal and natural soul is formed in the life of the body, so that everyone has his soul from the life of the body formed by himself. But the spiritual and celestial soul is formed by the Lord, which is more interior and inmost. This cannot be formed in the life of the body by man - hence also the strife of spirituals, and naturals, and corporeals, with variety according to every one's soul. - 1748, August 11.

OF WHAT NATURE DO TRUTHS APPEAR THOSE WHO ARE IN FALSITY. It was granted me to say that to those who are in falsities truths appear [to be] falsities, when persuaded that their falsity is the truth. This was immediately shown by living experience, and indeed by a general [communem] idea of truths, which general idea appeared like mere falsities to him who was in a false idea which he regarded [as] true. And it was moreover shown me by a spiritual idea that truths can by no means enter into the sphere of such: but are regarded partly as mere falsities or as mere hypotheses. - 1748, August 11.

CONCERNING AMBITION. I spoke with spirits [as to] what is to happen since in the world [men] strive after great things. It was granted to tell them that inasmuch as love of the neighbor is no longer given in the world, in its place has succeeded ambition of becoming eminent in various ways: for love of the neighbor was what should excite man to do good, but because there is none any longer, in place thereof is the ambition of doing great things, whereby man is bonded by the Lord to do good to the neighbor, societies, and the commonwealth. - 1748, August 12.

CONCERNING GOOD SPIRITS WHO [ARE] IN THE INTERIOR WORLD OF SPIRITS. There are, as may be seen above, evil spirits in the interior world [of spirits]: there are also good spirits [therein]: but they do not communicate with each other, unless it please the Lord. When these spoke together, I could not understand anything: but there was to me as it were a pleasant silence with the perception that they were speaking with each other. When in a dream evil spirits of the interior world [of spirits] induced things that were false, the good spirits were distressed [vexabantur], not knowing other than that [it came] from me. When I awoke then in order that they might know which and what [quod et quid] [came] from evil spirits, I spoke with them in silence, so that not anything from the sphere of evil spirits reached them, unless of the Lord's good pleasure. - 1748, August 12.

(HOW THE SPEECH OF MAN IS DIRECTED THROUGH SPIRITS. I sometimes wondered that I have not perceived that my speech was determined through spirits just like [as] my thought. It was today granted me to know, that the thoughts and will of man are directed by the Lord through spirits, and that speech follows from thought, according to the ideas of thoughts, and that speech is a natural consequence which follows in order whatever is according to order. This is not so directly [immediately] effected through spirits as the thoughts and will.

But still there are spirits allotted [dicuti] to every part of the organs of speech, as you may see elsewhere, as well to the tongue, as the trachea and lungs. But their conatus effects this [id fit] like every natural [thing] that is in order. But these spirits are not aware of it. - 1748, August 12.)