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

Spiritual Diary

Hence occurred a certain indescribable state amongst those who were conjoined in the idea, whether such a state could exist as respects filial reverence towards parents, namely: whether in reverence and shame [there could be] a similar [state] with fear, involving obedience towards parents. Such was their state, which can never be perceived by any mortal from the various [natures] of their disposition. - 1748, September 14.

CONCERNING THE EDUCATION OF INFANTS. [Those] who most tenderly love infants, so that they only [love] the fetus, and infants [and] are as most tender mothers, so that they can scarce live, but in a state where the tender love of infants prevails, these constitute a province in the quarter [vico] of the testicles, and organs dependent thence: and in woman [the province] of the neck of the womb, and of the womb with the ovaries, and each of its appendages. They who are in such province, live in the sweetest, most agreeable [and] happy life, that it cannot be described, only [that] its state [is] agreeableness and sweetness. Their province is between the loins.

The opposite thereof is above the head, where nothing exists, but what causes man to be as it were mad, as is the case when youth [juvenes] [are] in yrhet thence, which is manifested by such [traits] as existed in the audacious [spirit] previously mentioned, who was in his adolescence, of such a nature, that no other [was] ever more insane. This was the very [prorsus] extreme of insanity, bursting out into the like, in the extremes, of corporeal ultimates; as may be known from those who are insane from such things. - 1748, September 14.

THE QUALITY OF THEIR IDEAS, WHO DO NOT BELIEVE, BECAUSE THEY DO NOT UNDERSTAND. I saw by spiritual idea, and it was given to hold communication with spirits [to this effect], that the ideas of those who do not wish to believe, unless they know and understand, are formed from innumerable [ideas] of such as reason falsely concerning every object of sight: for spirits have such a cupidity that they think they know everything, and reason concerning everything: some indeed from persuasion, when yet [it is] a false [persuasion]. Such innumerable ideas concur in each idea of those who do not wish to believe, unless they understand. Wherefore, if that idea [formed] from all these [ideas] were presented before their eyes, by representation of a face, or something else, there would be such base and hideous [faces], that nothing could ever appear more base and hideous. - 1748, September 14. This was seen in spiritual idea, with spirits around me. A certain spirit said that he saw represented the idea of someone, who was not so [very] evil, and that he never saw anything more hideous. - 1748, September 14. And it was only a general idea, as obscure as if it were nothing. Another merely said that he did not believe such things could have been seen in the other life; his idea was immediately represented, and surpassed others in ugliness [turpidine]. - 1748, September 14.

HOW IT HAPPENS [se habet] THAT A SPIRIT SEEMS TO BE PERSUADED [persuaderi, I think] THAT ANYTHING IS OF HIMSELF [suum]. A certain spirit to whom it was shown in various ways that he seems to live, yea, seems to seem to see, was thereby confused, and thought that thus there was nothing of him that lived: wherefore it was shown him in various ways that he thought he saw with his eyes, thought he touched with the hand: therefore that he seemed to himself to have eyes, and have hands. It was further told them that it is so with everything else [coeteris], just as with the external senses, which he seems to himself to enjoy like as when he was a man. It was equally the case with his thought, which he then supposed to be his alone, [and] this, when it was previously shown that he thought from others. Then the society from or with which he thought, was taken away from him: then his interiors seemed to think, yea in a more innocent manner. The thought which was removed was placed over my head, that he might there receive it. Hence it may be evident that it was only the society and its intuition which caused thought, and that force which was placed above the head: and that the rest [remainder] by which he lives was a purer society. It is just as when callosities [callis] are removed. - 1748, September 14.

A certain good spirit also heard it, to whom it was granted to say that since it is so what more does he wish to desire for himself than that he may seem to himself to live: so that he may be like nothing else: and further, what more can he wish, than to live the life of the Lord? When he heard this, he was amazed, saying that he never heard of such a thing. - 1748, September 14.

THAT A SPIRIT SUPPOSED THAT HE WAS SURELY MYSELF ALSO THAT HE WAS FURNISHED WITH A BODY. (The same spirit told me that he spoke with me, in his language, to whom it was granted to reply, that it was not his [language] but mine; [our tongues were] like persons foreign to each other [sicut ii qui longinqui]: and further, whether he supposes that he has lips and tongue, wherewith to speak, and what need [was there] of lips and tongue in the other life. But he thought that be had them. Another spirit also, when I stretched out [my] hand, and he supposed from the reflection given [him] that he took hold [of it], said that it was he who took hold [of it]: to whom it was granted to say that so he supposes, but that it was I who took hold [of it]; and further, when other spirits insisted that they were as it were my body, it was granted to tell [them] that my body is adjoined to my spirit, so that there is a body of my spirit, and that the body of his spirit was dead: and therefore, that [he] merely inflowed into my spirit, as if a spirit into another [spirit].

And then when my spirit acts [facit] with my body, they suppose that they acted with my body: and now that this is impossible for another spirit to possess another body, unless it should act as it were obsessed: for no spirit suits [quadrat ad] my body but mine: according to my spirit do each and all things of the body accord or correspond, so as to make a one by corresponding. There is a nexus between my spirit and body, which can never be given between another spirit and my body. - 1748, September 14.)

I am informed that since it is external bonds which restrain a spirit, such as honor, shame, fear, [and] various cupidities, therefore such spirits are associated therewith and hold [him] in those bonds. But as soon as these [spirits] are removed, he rushes like an insane [person] freed from external bonds: thus reason is also taken away from them: for they then have no reason, but act from nature. - 1748, September 14.

CONCERNING THOSE WHO REPRESENT [referunt] THE GENERAL [communem] SENSE. To a considerable height and extent above me there came spirits, who sounded like many together, who it seemed to me, were in no distinct idea, but in a general [commune] [idea] of all things: I supposed that no distinct [principle] was perceived by them, but [only] a general indistinct and obscure [principle], as is usually the case. But yet they spoke with me through other spirits adjoined to them, so that there was a sound, whose ideas I could thus perceive: for such a general [principle] could not fall into ideas which pertain to speech, save through others who are of such a nature. That they simultaneously thought the general [principle] of all I plainly perceived from so many flowing [alluentibus] simultaneously and as it were innumerable [flowing] indistinctly into my thought: with whom I spoke, as I have said, telling [them],

that such generals cannot contain [habere] a distinct idea of anything, as is usually the case with the general thought of man, which is not only obscure, but a nothing [nulla]. I said that there are indeed granted variations of generals, but still [they are] similar, for [they are] obscure, as it were nothing [nulloe]. Nevertheless they showed me for a quarter, if not a half hour, that they had a distinct idea of generals, at the same time of everything in the general; for all the variations and changes of my thoughts together with each and all things that existed about [circa] the variations and changes of my thought and affection, they observed so accurately, that no other spirits [could have observed them] better. From which it may plainly be inferred that they had a distinct idea of generals, and that [this] better than others [et quod melius quam alibi], inasmuch as they spoke true [dicebant vera], and at the same time beheld each and all that was necessary to the conclusion.

yea, so that I began, as it were, to fear to think anything more, for they discussed those things which I was not so willing to be discovered, as touching the affections and the like, which were hid [latebant] in the variety of my thought and affection. Wherefore I also perceived in [apud] me a listlessness as regards any more speaking with them. When this listlessness [torpor] was observed, there appeared a head with long hair [crinitum] not far from [my] face which brought itself within my body, and spoke something harshly. It was a spirit that so appeared, because, as is now insinuated, there was signified merely a [principle] similar to the body, to wit, a general [commune] corporeal correspondent. Wherefore, also, he at length fell into sleep.

This day early, I again spoke with them: who, as they say, likewise spoke with me, [during] the night, but it was given to say that I was in sleep, so [that they must have spoken] with others. I now also perceive [that they had] a general perception - not obscure, but as I may so say, a lucid [perception] of all that exists in my thought: so that man can be better led by them than by others; for the general states of thought, so also of particulars, are, as it were varied, because they are referred [related] [referunt se], to the general [principle], like as they also follow from the general. This can be evident from many things.

These are they who represent [referunt] the internal general sense in man, yea, the general sense, not [pertaining] to the corporeal memory, that is, to particulars: but the general [sense] of the memory next interior. But whence they are I do not know. It was granted me to consider [expendere] whether similar [spirits] are given in our earth, and to conclude, as it were, that the like are given, but are such as are in an obscure general idea or notion. It is not yet clear to me whether these can come after death into such general [idea] of many things. I perceive that they wish to be [considered] in heaven as from another world. But they do not say so they only perceive [so].

Hence it may be apparent quite clearly, that there exists a general of many things, wherein the many are distinctly perceived; what [may there not be] in things more interior, and in more interiors [still], and so amongst angels. And what [may not be] in the Lord who rules the universe, and is in the Providence of the most singular things, when he is in the universal [Providence]. - 1748, September 15.

THAT LOVE CANNOT SLEEP. From a spiritual idea I perceived that love can by no means [not at all] sleep, as may be apparent from many things in the life of the body, from parents, when [their] children are in any danger, likewise from friends, so that in itself love is wakeful. - 1748, September 15.

THAT RESPECT OF PERSONS IS ALSO OBSERVED IN THE OTHER LIFE WHEN THEY ARE GOOD. ((((((It was many times observed, that persons [who] in the world [were] endowed with the greatest dignity, for instance, kings, who are born kings, and have derived from infancy [their] endowment with dignity and superiority to others, that these cannot conceal or throw off that sphere, until after many years, perhaps 100 [or] 1000. But still the sphere of that dignity is so conjoined with the sphere of probity and goodness, as not to be troublesome to anyone. To those who are born so, and are upright and good, there is also shown a certain kind of corresponding subordination by moral spirits: for it [belongs] to a good spirit to injure no one, but to do a favor to everyone. Wherefore, a certain one, who did not have such a corresponding sphere, being discovered to be of another character, it was given to tell him, that there was something lacking to him in external bonds: which, as it was lacking, he easily rushed into his own nature. - 1748, September 15.))))))

THAT IN All THINGS OF THE WORLD OF SPIRITS AND HEAVEN AN EQUILIBRIUM EXISTS. That mere equilibriums exist, was also shown by [my] goings [gressus], when certain wished that I should go here, others [that I should go there]; also by something else [aliud] as was previously [done]: and I spoke with spirits concerning equilibriums [saying] that each and all things in the universal body, are held in equilibrium: it is so in the atmospheric world, and in each and all the things of nature. It was further shown that in equilibrium, the slightest and least force moves, and causes that even what appears very strong and resistant, is moved. Thus is it in the world of spirits and in heaven, where there are equilibriums of all things: and thus each and all things are ruled by the Lord very easily, and with no trouble: wherefore equilibriums are preserved: hence the reason that souls must through sufferings [vexationes] divest [themselves] of whatever is not in equilibrium. - 1748, September 15.

THOSE WHO CONDEMN OTHERS WITHIN THEMSELVES AND UTTER DIFFERENT THINGS WITH THE MOUTH. [There is] a certain one who, during life, could [posset, I think] live in externals with others, and be esteemed by others, because he spoke cautiously respecting others, on account of his reputation and name: but still inwardly he condemned everyone but his own [connections], and [those] joined to him by especial friendship. So that he condemned them to hell, so to speak, insomuch that they who heard him speaking from the state of his thought into which [he was] reduced; (and into which and every [state] of his life, he can easily be reduced, and then thinks the same): and others then hear his thoughts, as he speaks them, for they are [his] ideas: they who heard him speaking his thoughts, said often faseligit, faseligit.

He suffered the grievous punishment of discerption as to the entire [universum] head. Resistance being induced, and repentance long delayed; others beheld [it], but I did not see it. - 1748, September 15.

He said afterwards, that in civil life he was cautious in speaking, and so that he might not injure anyone; [that] therefore he ought not to have suffered such a punishment in the other life, and inasmuch as it was only [his] thought, and it did not burst forth into act. But it was replied to him by others, that he was cautious for the sake of honors for himself and that if he had been free, he would thus have acted: further, that he was rewarded for his civil prudence, to wit, by being conveyed to dignities: but in the other life it is thoughts that are punished. Since he said that he could not have abstained from thinking, therefore that he should not be punished for his thoughts, they said to him, wherefore did he thus condemn others, when yet they were also cautious in civil life. He said because they thought evils: thus he convinced himself. Wherefore he confessed that he had sinned. - 1748, September 15.

WHAT PHANTASIES ARE AND WHAT ARE IMAGINATIONS. I spoke with spirits concerning phantasies, yea, with those who supposed that they are wholly bodily [corporeal] men, although they knew that they were spirits, besides other things also, that they seemed to themselves to attempt the lowest functions of the body. Wherefore we spoke concerning phantasies, and it was granted to tell him that hence may be known what is phantasy, and that man seems to live from himself and yet it is such a phantasy, and that it is not wonderful that there exist phantasies of this sort concerning the body and corporeal things, so long as that phantasy of living in or from himself remains.

Afterwards we spoke concerning angelic representations, that still they are not, although they appear. Concerning which it was granted to say, that such things are imaginations, or representative imaginations, signifying celestial and spiritual truths, and are thus exhibited to angels and angelic spirits. Wherefore, they are not phantasies, for they feel [them], and are intimately delighted by them. Such delight and felicity cannot come from any other source than from the truths of faith which are therein. - 1748, September 15.

CONCERNING THE INTELLIGENCE OF ANGELS. I spoke with spirits concerning the intelligence of angels, that it is such as can [not] be described nor conceived: as may be apparent from this one [question] that was propounded, what [is] the fear of love. Spirits who were present had no idea thereof. Wherefore it was said that what the fear of love is [may be comprehended] in that state alone, whereof it was then said [that, therein] so many things can be simultaneously comprehended in the idea of angels as can [not] be described by a great volume. [It may be] but one idea, and yet not the half could have been expressed to human understanding. - 1748, September 15.

THAT THERE ARE GIVEN TWO CONTRARIES IN MAN AND SPIRIT. I have been taught by experience, that in man or spirit can be given two contraries, to will, and not to will, [quod velit et non velit], and the external [may be] so strong that he never wills, but the internal [be] such that he cannot [do] other than will: one experience is in a certain one, in whom such a thing was granted to perceive; the other [experience] is in spirits of Jupiter, who were infested by spirits of our planet, who confessed that they do not wish to remain: but from internals confessed that they could not but wish to remain. [It is] so in many other things. - 1748, September 16.

CONCERNING THE SPEECH OF ANGELS THROUGH SPIRITS. It was observed, that when angels speak so manifestly through spirits, that spirits are as it were in a stream or river of ideas, and thus that few things of celestial ideas can reach me, into and through words. This is circumstanced according to spirits. - 1748, September 16.

THAT THE LORD RULES THE HUMAN RACE IN THE MOST SINGULAR THINGS. That everything in my previous [past] [anteactoe] life, has been governed by the Lord, could be evident to me, from those things which were brought forth [displayed] concerning my past life: but still more plainly from him of whom [mention was made] previously, who was the most audacious of all: the governance of his life was examined. He, had he not been so detained in a nearly similar degree, in external bonds, as respects reputation of his name, and pre-eminent glory as compared with others, would have become excrementitious above all [others], for it was only such [a bond] that restrained him: thus was he led by the Lord, as was shown, seen [and] confirmed by the angels. In like manner, it was today demonstrated, as I could plainly perceive in spiritual idea, that unless he had been so detained from love of women; also from intoxicating drink, so as to have drunk simply water, he would then have so fallen, as to have existed [as] an exceedingly excrementitious [principle]. 1748, September 16.

CONCERNING THOSE WHICH [BELONG] TO THE WILL [BUT] NOT TO THE ACT. Certain spirits, as was previously the case, wish to be justified because they have done no evil, although they have thought [it]: wherefore it was insinuated into me, that the matter stands thus, that whatever comes into [enters] the thought [and] not into the will, this is not a sin: then if [it comes] [enters] into the will or [what is] like the will, and he thinks that this is a sin, contrary to the Lord's word, [and] will burden [his] conscience, and so shakes it off: this also cannot be a sin, but [is] a temptation. But if anything comes into [enters] the thought, and the will, so that he desires to cause only that external bonds may not hinder, this is a sin: like as the Lord says, he who looks on a girl with lust, has already committed whoredom. - 1748, September 16.

CONCERNING INTERIOR AND OTHER PUNISHMENTS. ((((((They who have thought other than they did, and have prevented themselves from acting by [ex] external bonds, and so have exercised their thoughts, and thus have given these active life, these in the other life are also tormented, by a punishment of discerption by means of thoughts, so that interior thoughts combat [pugnent] with exterior tacit [thoughts] like as I have learned, when long in such thought that I was exercised [agerer] with strife [pugna] and discerption: also with other punishments besides, as shame and the like. - 1748, September 16. To those who are overwhelmed with shame, there appears a head nodding in front. - 1748, September 16)))))).

THAT CERTAIN SPIRITS OR SOCIETIES OF SPIRITS CANNOT ABIDE [versari] IN THE NEXT PURER SPHERE. It happened when I spoke with spirits, that I seemed to remove [subtrahere] from myself a sphere of a grosser sort, as is done in a spiritual manner, which man cannot understand: and when the grosser sphere was thus removed, then spirits at a distance in front began to lament that thus they could not be present: wherefore they fled away: and this also is one kind of dispersion of spirits, as is the east wind [another]. - 1748, September 16. By removal [subtractionem] as it were of shade or a grosser cloud [nimbus], it is understood that there are societies of such a region, that fly away; this is so represented: so that I did not then know other than that it is some sort of dispersion of shade which was often done by me previously, when I was brought to severer and purer [things] of the senses and understanding.

CONCERNING DREAMS, HOW AND BY WHOM THEY ARE PRODUCED. ((((I have learned by much experience, how dreams are produced, and what spirits produce them. When in a state of wakefulness, and when another [was] in a state of sleep, or in sleep, I was then as it were a spirit in company with spirits: and thus it was granted to me to be present with those spirits who introduce dreams, and it was also granted me to introduce dreams; and that it was so I have learned from experience, inasmuch as another waked up, three or four times, after dreams were introduced by me, and I then related the things [of his dream] which he acknowledged. It was granted me to introduce such things as were delightful and pleasant. I was then instructed by living experience, who they were that introduced dreams and how. It occurred by means of representations, for the end that the sleeper might be delighted, and there are those whose office it is to watch over man, when he sleeps, that he may not be infested by evil spirits. They discharge this office in wakefulness with the greatest delight, so that they strive [aemulentur] which of them may be present; and because they are good spirits, they love those things which are most pleasant and delightful to those [asleep].))))

These are they who in the life of the body were delighted by similar things, so that they loved with all earnestness and love to make the life of others pleasant: as [for instance] certain mothers [do] by means of sports with their infants and children; also nurses [alumnae], and who delight to act in an infantile manner, and [were] so accustomed in the life of the body.

((((They especially stand near above [man's] head, to wit, his occiput, where the cerebellum [is situated], with whom I also then spoke, and who are now also present, and direct these things which I write: I also somewhat apperceive their pleasantness in doing these things. These are they to whom is granted the province of the cerebellum, but not of the cerebrum, concerning which matter I spoke with angelic spirits [saying] that they cannot have anything from [to do with] [de] the cerebrum, but [they can] from [with the cerebellum]. For the cerebellum is awake in the night-time, and the cerebrum sleeps: and the cerebellum, as it were, sleeps in the day-time, when the cerebrum is awake.

There are other spirits besides, who occupy the province of the thorax or left breast, whom I also sensibly perceived at the same time; by whom those superior [upper] [spirits] are infested: for they wish to be present: but because they are envious and such as desire to possess those things, they are not permitted [to go] higher than to the upper ribs: otherwise the more they are permitted to act, and infest the superior [upper] [spirits], so far are dreams troublesome and of no account.

There are other spirits around about, who also desire to infest them, but good spirits do not fear them, and so disperse such things as infest, so that there are, as it were, conflicts [pugnae] and victories. From which it could also be evident to me, how evil spirits contend to infest man when he is asleep, and how the Lord every moment guards every man. - 1748 September 17.))))

((They also said that they could introduce sleep, whenever they wished, which was shown by experience; but it was said [that they could do so] when [it was] allowed: thus (that it did not originate) from them.))

CONCERNING THOSE DECEITFUL [SPIRITS] WHO DO NOT CARE FOR INTERIOR THINGS. [I spoke] concerning those who do not care for interior things, of whom [mention has been] previously [made] in No. 1177 to 1189 (who are of such a character) for reasons there [given]. Certain of those who were of the more deceitful sort, craftily insinuated themselves into the company of angelic spirits, so that the angelic spirits were ignorant [thereof] before they inserted themselves into their companies as was perceived from this, that a certain snowy inanimate [principle] was perceived around; wherefore the proof was given [indicium factum] to angelic spirits by means of the ideas of these [deceitful spirits]: they [who] perceived this, but endeavored to steal away: hence also were liberated, and it was insinuated unto them, [were] cast down, yea by a way across the provinces of the viscera of the body, with which [provinces] I was not acquainted, still downwards, to the urinous [things] which are beneath man, between each foot; the deeper, the more urinous; for they love such things. - 1748, September 17.

CONCERNING MARTYRDOMS. I spoke with spirits concerning martyrdoms, because some have alleged, that because [they were] martyrs, and adorned with the crown of martyrdom, that they therefore should have preference over others; to whom it was granted to say previously, and is now here announced and insinuated, that they who place merit in these things, and so desire to have preference in heaven, are not true martyrs: because such is not heavenly, or [a property] of true faith. Moreover it was said that many kinds or martyrdoms occur [dentur] to wit, [those] of Quakers and others, so that every heresy can have its martyrs, for they who persuade themselves are willing, yea desire to undergo death for their persuaded [phantasies] whatever they are; in monasteries [erected] for sake of the saints, how many painted martyrdoms exist, some of whose [victims] were thence sainted; and that it may be illustrated, it was also granted to say, that many have undergone torments, dangers, and death, for sake of women, with whose love they were smitten; as may be known to everyone.

Moreover others desire nothing more ardently [potius] than death, in behalf of their persuaded phantasy: like as those who desire to fall in battle, for sake of their own glory: these also willingly fall, for sake of the glory of their persuaded phantasy. Such phantasies can be represented in the other life by means of women: wherefore there was also represented to one who was of such a character, his phantasy, as it were a woman, whom he loved with inmost love: [yet] she was so hideous, that never [was anything] more hideous. - 1748, September 17.

CONCERNING THOSE WHO EXCITE THE URINE. ((((Sometimes my [apud me] urine was excited, and indeed by spirits, as now also [is the case]; and I am instructed that [it is done] by those who are exceedingly urinous, or wholly opposed to conjugial love, and yet are carried away by lust; who, when carried away by lust, excite ardency [ardorem] in the urine: which also on other accounts [alioquin], as in my case, is excited in lust: for that they are conjoined may be known to very many others. - 1748, September 17.))))

CONCERNING HEAVEN, THAT IT MAY BE CLOSED. I plainly saw in spiritual idea, that when anyone commits adultery, heaven is closed, namely, that the interiors which open towards heaven are closed, and that he who commits adultery is afterwards only in externals: so that he who rejects every marriage-duty, so as not to know its nature [quale], that is, so as not to be effected [tangatur] by the marriage-duty, that when adultery is committed by him, heaven is closed, because the marriage-duty involves the celestial Divine [principle] and the love of celestial [things]. [This is] more [the case] with the [a] woman than the [a] man. - 1748, September 18.

THE QUALITY OF A CERTAIN [MAN] VERY CELEBRATED IN EUROPE. A certain [man] very celebrated in Europe, namely Gustavus Adolphus, King of Sweden [who was] so celebrated in his time; he with the rest of that family spoke with me, for some days; concerning whom, all that I could perceive, was that [he was] among the lower angels: but afterwards he was discovered to be of such a quality, as was shown me, to wit, that I first discovered his sphere, when he receded, to be full of adultery: as he recedes, it is immediately perceived from his sphere. Afterwards it was shown me of what quality he was, for he retains, even in heaven, the highest [summum] power, in his sphere, to wit, that he sits on a horse with his face [appearing] like as when in battle, or [going] to battle, without a hat [with no hat on], with the weapons of war, like an ordinary soldier, similar as regards his countenance [facie]: afterwards his quality was shown first, by a small dog of yellow color, which was turned into a cat: next by a fox, in whose mouth, a white foam was as it were running down [recedens]: then also by a great serpent: next by a certain deceitful animal [like] a small panther, which crossed over to the left side. Then also at the same time [was seen] a lion, from the region of the face, which did not appear plainly [bene] to me. Afterwards it was shown how he lived with women and harlots, yea, at last, filthily, so they said, nothing [could be] more filthy. In like manner, from the agreement of my observations concerning him, which I pass over, also from his sphere, I perceived that he was such an adulterer, as put no esteem on the conjugial [bond]. - 1748, September 18.

THAT YET PERVERTED LOVES DERIVE THEIR ORIGIN FROM TRUE LOVE. I spoke concerning these, with spirits [saying] to wit, that perverted conjugial, adulterous [and] meretricious loves cannot exist, except from true conjugial love, but that it falls into the perverted, and becomes so: and it is similar with love towards children, when it is in the perverse, it is directed [propter] to evil ends. Also [it is similar with those] who seek immortality and do not care for life, because of fame [reputation] and [so with] very many other things. - 1748, September 19.

And I spoke further with them [saying] that the case is similar with good from heaven [which] is turned into evil, in the world of evil spirits, yea, according to each one's nature: and still plainer the life of the Lord inflows into all, yet in the world of evil spirits is so perverted, that not any vestige [trace] of life is observed, yea, with indefinite variety: in that obscure [principle] it does not appear at all; and [yet] indeed to those, who are delighted with such [perversions], it appears as the pleasant [principle] of life, so that they do not know whether or not it [is] life: and yet it is an external [principle] thus separated from internals. - 1748, September 19. This, spirits acknowledged, and saw to be so.

CONCERNING SIRENS [WHO ARE] ADULTERERS. There are [some] who are persuaded that there is no impropriety in harlotry and adultery; this persuasion they finally confirm by many [considerations], so that they are persuaded to place a proper life therein. Such are siren-adulterers: for when they have a persuasion that they are decent [honesti] and pious, they can then almost lead wrong [seduce] angelic spirits, but it is granted to angels to recognize [their character]. Concerning these, I spoke with spirits, and it was said that such are from Europe, where Christianity [prevails] [and] not from Asiatic, African and American regions. - 1748, September 19.

Very many things may be related, concerning their most grievous punishments; which are so grievous: then also, various with discerptions of the body, head, natural minds, [with] resistance, hence anxiety [and] hardenings [durationibus] [that] they desire nothing but their death, yea, exceedingly desire death; but cannot die. Many such punishments were seen by me, upward; high above the head, a little in front, on high, but they cannot be described, on account of [their] cruelty. These were shown me for continuous hours: one [uno vel una] after another [was punished]. - 1748, September 19.

It was shown me, by manifest spiritual ideas, how such precipitate themselves into dreadful deaths, or deadly infernal [things]. On one side was presented pleasantness, and felicity, how it opens out into very many felicities, and thus into more interior felicities, and towards heaven with all liberty, so that it desires nothing else than to enter interiorly, and more interiorly into the love of the spouse [conjugial love], thus into the interior, more interior, and inmost heaves: thus felicity leads, invites, and desires; and because love is of such a nature. Such [a principle] is most free, for the Lord thus leads man to himself. Wherefore also, never in the universe, is such delight given as [pertains to] conjugial love, which is known from externals alone: what may not be in the interior, if there are such [delights in externals]: and such conjugial love is heaven on earth. The reason that it is so, is, first, the love of the Lord towards the church, next, the propagation of the human race, which is the seminary of heaven, next, also the existence and subsistence of the universe, or creation and preservation [arise] from conjugial love.

Next I perceived also in spiritual idea how [it is] with love not conjugial, or the persuasion that the conjugial debt [duty] is of no moment: [to wit] that they still place their pleasant and free [principle] in contrary [things]: very many of such are in Christendom. It is not so amongst the gentiles of the world [universai orbis]. I perceived in spiritual idea how by that pleasantness and persuasive free [principle] they remove themselves more and more from heaven and felicity, yea, as I plainly saw in the other [life], till [they reach] at last the most dreadful infernal things, so that nothing of a human principle remains, but every deadly [principle], which can never be described on account of its horribleness [ob horrores]. A certain spirit, who was with me in spiritual idea, ran forward in front in the plane of the face, to a considerable distance, where were [spirits] of such a character. He cried out that he would show them of what character is their love, thus retaining [tenens] the idea. At first a most pleasant [principle] was experienced by them [iis obvenit]; but when by degrees he came more to the front the idea was continued, as if [it represented] their progress to hell, and at length ended in such horror that they could have [endured it] no longer. For they saw the most dreadful hell before [their] eyes. Hence may be apparent what [is the nature of] the conjugial debt. - 1748, September 19.

Also [those women] who observe the conjugial debt, but still do not love [their] husbands, but despise them, and at length count them as nothing, were first represented [significatae] to me by a cock, and afterwards by a tiger or sort of cat, of obscure color, in which there was a slight grayish [griseum] color [shade]. It was thus signified that such thus begin like cocks, with much speaking and scolding, [and] afterwards are turned into the nature of such a tiger; and inasmuch as there are many of such a character, it was said that they still love [their] children, but this is not storge or love of children any more than [is that] of the brutes, which thus love [their] children, and indeed more than themselves. Such also are those with whom there is no spiritual principle in [their] natural. - 1748, September 19. Such also were in front, a little above, who had not even a spark of conjugial love. They also restrain the conjugial [principle] because they have no such love. An after consideration comes in to confirm [this] that thus they are able to command.

CONCERNING THOSE WHO IN LIFE INSTRUCTED [informaverint] OTHERS. It was observed several times that [certain ones] stand on the head, and I am informed by experience that they are those who have derived that sphere with them from life, that they should instruct others, such as preachers and others, not only good but also evil. - 1748, September 19.

THAT EVIL PREACHERS CAN ALSO PREACH WITH PERSUASION AND SPURIOUS ZEAL. Again, there was one who [was] reduced into the state of zeal which we had in congregations; and spirits said that such was [his] zeal that they could scarce have endured it its quality was represented [significatus] to me by the offensive smell [faetorem] of the teeth. - 1748, September 19.