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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 THE HYPOCRITES JUST ABOVE SPOKEN OF AND THE GNASHING OF TEETH, AS ALSO CONCERNING THE QUALITY OF THE REPRESENTATIVES ARISING FROM THE EXUVLE. The hypocrite above mentioned, when I would have cast him off, appeared himself as if casting off exuviae, that is, as if coming out of his exteriors which he left as a serpent does his slough, and he would then issue forth as an infant, and that not for once only, but repeatedly, and every time became more and more an infant, thus passing through a series of changes, but still of a discrete character, as was said, and always becoming a smaller infant, till at length he disappeared altogether. I was hence instructed that such is the representation of hypocrites, and in conversation with good spirits and angels on the subject, learned that it was, from this representative that serpents do actually cast off their exuviae; for by serpents are represented the deceitful, and thence the corresponding effect occurring in actual nature. The spirits sought for him, not supposing that he was still in [or near] his exuviae, as he had appeared to vanish away; but it was said to them that he was still there where his exuviae were, as serpents still linger about the place where they have cast off their slough. This I inferred, because the gnashing and pain of the teeth continued, and the affection of the periosteum of the right jaw extending to the ear, which was varied and transferred from place to place over the entire right region of the head. In conversing with him he said that his whole study was to exculpate himself and to draw away the thought from himself as being the true cause, and that he knew nothing of this representation, though he perceived it from me. Hence the quality of representatives may be known, as also that of hypocrites. It was said to him, moreover, that if he should pass into his interior nature, he would become one of the worst of devils; but as long as he remained in exterior thought, he would think himself good. It was said also, that as he had been of such a quality during his life-time as to have injured no one openly, but only in secret, therefore as long as he remained undetected, he was void of compassion (:Bergenstierna:). It was he alone who affected me for several days with such severe pain, which was manifest in a variety of ways. I say he alone; for although as to interior influences there were many who conspired, yet operating as a subject, I could not know but that he was alone. - 1749, August 14.

CONCERNING HYPOCRITES AND THE DECEITFUL. Spirits spoke with him, and clearly showed that hypocrites and the deceitful are far more foolish and stupid than others who openly utter what is right and true. It was found, upon his being explored, that he accounted himself most prudent and wise, supposing that no one closely observed him; whereas all could take note of his hypocrisy and deceit, which in fact is granted to nearly every man, who is thus enabled to detect both the fact and the quality of hypocrisy and deceit even in each particular of the utterance, and to see how it dissociates them from others, and prevents any confidence being reposed to them, for a very slight conversation enables them to know the truth. That they should think that no one could see and know this is to be attributed to their folly, and is a proof that they discern less than others. All the deceitful are of this character. - 1749, August 14. This holds still more in the other life, but they still retain the idea of their being able to do everything they wish, and that no one knows or observes them, when yet it is altogether the reverse.

CONCERNING HYPOCRITES AND THEIR PHANTASIES. Hypocrites [are perceived in the other life to] have had in the life of the body no confidence in anything but themselves, and to have always had something else in their thoughts than what was said when men were speaking to them, even though they pretended to believe them, and demeaned themselves very obsequiously towards them, as if they acknowledged truths above others, while at the same time they believed nothing; not even that there was any truth, much less in eternal life, heaven, the Lord; of these things though they went beyond others in confessing them with their lips, yet they believed absolutely nothing in their hearts. Such when remitted into their interior state, wherein they believed nothing but what was obvious to the senses, are subject to direful phantasies. They can then be assaulted by things the most absurdly phantastical, as by troops of fleas, which are set in array against them and attack them, filling their minds with terror, and causing them to fly, just as if all this was as real to them in the other life as it might be in this, besides similar absurdities; for as they have not determined their thoughts to anything intrinsically true, they are brought under the influence of such phantasies. When nothing is regarded as true, then phantasy is produced, and reigns in its place. I afterwards spoke with them on this subject, when they were brought into another state, and told them that things themselves were mere interior phantasies. Being put frequently to the test on other occasions they said, in respect to eternal life, truth, and the like, that it was all as I affirmed; but yet in heart they believed nothing of it. - 1749, August 14. They are extremely prone to believe that there is nothing real: such is the genius of hypocrites; but there are also others of this stamp [besides hypocrites]. Hypocrites are those who, with the outward man, will fawn assentingly from motives of self-interest, and yet inwardly think directly the contrary.

CONCERNING INFANTS IN THE OTHER LIFE. I saw a garden, constructed not of trees, but of leafy arches somewhat lofty, with walks and entrance ways, and a virgin walking therein, and also an infant of five or six years old, which was beautifully clothed; and when she entered, the most exquisite wreaths of garlands of flowers sprung forth over the entrance, and shone with splendor as she approached. I was informed that little infant girls see objects in this manner, that they appear thus to walk and thus to be clothed, and to be adorned with new garments according to their perfection. That all this appears to them to the life may be inferred from the fact that such things are suitable to a spirit, who cannot walk upon a paved or graveled way, nor possess such gardens as exist on the earth, but such things only as correspond to the nature of a spirit. It is sufficient that they perceive them as vividly, yea, more, vividly, than men perceive similar things in gardens in this world, as I also have perceived them when I have been in the spirit, and often at other times, as did also the prophets. - 1749, August 15.

CONCERNING HYPOCRITES. I have heard from other spirits that a hypocrite has sometimes inflicted a severe but dull kind of pain on the whole body, such as corresponds to the pain of the periostea in man, which is very grievous. Wherefore they cannot but be separated, and be in separate hells, in which such an influx is impossible. - 1749, August 15.

CONCERNING A HYPOCRITE. There exist hypocritical genii and hypocritical spirits. The former operate into the right part of the teeth, the gum, and the jaw, even to one half the head upwards; the latter into the left part. The hypocrite now alluded to operated on the right, from being one of the genii, though he could be transferred to the left; but then he was, as it were, deprived of life, notwithstanding he spoke well enough. He spoke as a boy, he spoke as an infant, and then he was able to attract to his interest children that were not yet imbued in knowledges. He was, however, among the very worst, and projected himself as serpents do from their skin or slough, and that too for many times, in a three-fold series, and also rolled himself like a serpent, as they said who saw him. - 1749, August 15.

A HYPOCRITE. The aspect of hypocrites was shown me, to wit, that they have no face, but an open throat, black within, and yawning exceedingly, with a few snow-white teeth. They have no cheeks, but a quantity of hair depending like an uncouth mass of wool; this was shown me. There afterwards appeared the head of a serpent, of a golden color, triangular in form, as is the case with certain [species of] serpents. This represented those who were drawn together around him. - 1749, August 16.

CONCERNING A HYPOCRITE. A hypocrite was remitted into an exterior state, when he spoke as in the world, or after the manner of preachers, in which state he did not acknowledge himself to be or to have been of such a quality as he was; but it was said to him that the worst of preachers speak in like manner; yea, they suppose while preaching that their characters agree with their words. They are then in external persuasion, and think concerning the words uttered, being led by their own spirit with a view to themselves and to the world thus to speak, even imagining at times that they speak from the Holy Spirit, as was said to him. It was said also that they speak otherwise with their friends and with those of their own households, provided that they are adepts in deception; that they speak otherwise also with those whom they casually encounter, and whose mind they discover; but that notwithstanding they think inwardly within themselves altogether differently, so that they have in fact three varieties of states, of which they first put off the exterior in the other life, and then at length the proximately interior, which leaves his remaining [state of] life to the last degree defiled, and full of hatred and cruelty. This was said in the presence of many spirits. - 1749, August 18. It was observed that this spirit could better comprehend, when in the external state, that he was evil, than in the proximately interior; for in the former he acknowledged his true quality, and that in such a way that it could scarcely be perceived that he was not entirely sincere; but in the latter it was not so.

Being led into a sphere of thought a little more interior, from which the proximately exterior man spoke, he then bent himself about to the right and left, as if perceiving suitable opportunities to effect his ends - a sign of his cunning in adapting himself to every opinion from which he saw that he could advance himself and promote his own honor and gain. He moreover pretended innocence, so that one could scarcely believe there was any deception, as was given me to observe from perceiving his resistance when brought in contact with any evil, by which the persuasion of his innocence would be begotten in many minds. He was moreover a filthy adulterer, though nothing of the kind had been observed in his bodily life. Such are they who are destitute of the conscience of rectitude and truth. - 1749, August 18. His quality as to innocence was then shown. He appeared such as he truly was, and so hideous in the region of the jaws, concerning which I have already spoken, as to cause the spirits [who beheld him] to shudder. They wondered that such arts of persuasion should be so adroitly, so promptly, and so instantaneously acquired in the other life, as it is in fact done in a moment; but it was said that all faculties, even those of the wicked, increase and become prompt in the other life, as they then act from nature.

I have occasionally spoken with spirits as to the phantasies which appear so much to the life among them. They think [for instance] that they have garments, and entertain various other conceits, some of which are ridiculous, and which it would require many pages to recite. The cause of this is that they are themselves but mere phantasies, and their life consists of nothing else; they live from phantasies, because they can live only from falses. It is accordingly provided by the Lord that their phantasies should appear to them altogether as realities. With those who are in faith from the Lord the case is entirely different; to them there are no phantasies, but appearances attended with all pleasantness and felicity. Phantasies [with the former] may be compared to corporeal objects plainly seen, while things that are real are to them like a shadow, or as it were, nothing at all; to the angels, on the contrary, appearances and truths are the veriest realities, while phantasies are as shadows and nonentities; wherefore they can be harmed by no phantasies. - 1749, August 19.

CONCERNING HYPOCRITES. A certain hypocrite ascending or being summoned up by the wicked from his own hell, which is in front before the cadaverous hell, - one who though unknown among others was of the very worst class - and by means of a subject who was also a hypocrite, inflicted upon me a sensible and severe pain of the teeth and jaws. Being at length detected he was wrapped in the veil, not however like others in one of the long kind from which he might be unrolled, but as it were, in a pyramidal sack, within which he was enclosed, and which was then whirled about with such violence that he would cry out that he had never done such a thing [as was laid to his charge]. He would moreover, while within transform himself into infants and then impel the sack round in various ways, now to the right, now to the left, now spirally, now anteriorly, by which motions were represented his changes of state. He still persisted most obstinately in his course, saying that he would rather die than flinch. Such are the punishments of hypocrites, and there is their hell. - 1749, August 19.

CONCERNING THE JUDGMENT OF A SPIRIT. CONCERNING A HYPOCRITE. A certain hypocrite while in an exterior or corporeal sphere persuaded several simple spirits who were otherwise good, but inclined to put faith in external things, that he also was good. He adjoined affections to his discourse, and in this affection there was such a strongly persuasive influence as could scarcely be resisted, owing to the previous character and quality of those upon whom it acted. I held much discourse with them and said that he was a hypocrite, and that the things put forth were merely exterior; but from their quality they did not believe it, there being many such in the other life as suffer themselves to be led by the delight of external affection; wherefore it was given by means of representatives and the drawing forth of his interior image towards them, to show them what his internal quality was. They shuddered at beholding it, as did others also who succeeded. It was then given to liken them to his arms or hands, for as long as such spirits are round about him the sphere of persuasion rejecting his goodness is strengthened. In like manner they absorb the rays of the Lord's compassion, for they turn them forthwith into such perversions, as it was given to say to them, whereupon I was miserably tormented by them, as they were in the highest delight from the effect of his discourse, besides other things.

Being afterwards permitted to defend himself, he spoke as in the world, in an external manner, employing arguments, and uttering well what he then conceived well, as, for instance, when he spoke of truth, of the common good, and went on to say that all others had respect to themselves and not to the public, that they even regarded truth and justice only as they bore upon their self-interest, and various specious reasonings of this kind. An answer was returned him by subjects from heaven, to the effect that he was a thief and a villain, aiming from self-love to plunder the public by means of exterior semblances and performing service, not from the love of country, but from the love of self; that official persons are the members and organs of the king, who is the head, while he, on the contrary, was acting solely for himself, and was consequently incapacitated for judging of others, inasmuch as things of an interior character do not appear outwardly. Consequently, as he was one who was utterly devoid of truth and conscience, he could form no other opinion concerning others [than such as accorded with his own quality]; adding, that these and similar things [in regard to character] became manifest in the other life, where everyone fares according to his quality in the present life; and where, if a thousand should conspire to speak the same thing, yet if it were not from the same origin with all, numbers would be of no avail - one and all would be obliged to suffer according to what they had been. All this and probably much more was said to him, and yet as no other traits appeared in him than such as were above described, he was informed that there was no alternative but that he must be cast into hell. - 1749, August 20. His present pleasure arose from the fact of his formerly delighting in authorship; this he wished to arrogate to himself as a merit. But this was his sole and paramount pleasure and delight, wherein he was influenced not by a regard to the public good, but from a view to his own enjoyment and emolument, as it yielded him a comparatively large income.

Those who were deceived by his hypocrisy or pride were ratiocinators, such as do not know what goodness and truth are, but suffer themselves to be seduced by such characters and to be borne away wherever they please, and thence drinking in delight. Ratiocinators are the arms and hands of evil spirits; as soon as ever such spirits perceive their propensity in this direction they captivate them by their own dialetic arts, and by insinuating delight lead them whithersoever they will, although they deal only in what is most false and deceitful.

CONCERNING THE HYPOCRITE [ABOVE MENTIONED]. While he was working by his poisonous discourse upon many who were in front and who seemed to be sitting at a table filled with dainties and listening to him with great deference, having been powerfully wrought upon by his specious but venomous talk, all of a sudden the table was thrown in their faces, and instead of their dainties a kind of serpent-slaver flowed from his speech into their faces, and they were themselves cast out and dissipated.

The hypocrite still remaining turned himself to others, and being by them excited, a similar overturning ensued, when he attempted, after the manner of a serpent, to cast off his exuviae and show himself inwardly an infant; but the infant was turned into a serpent in which there were many others, and then into exuviae, when it was cast out. - 1749, August 21.

A CERTAIN UNNATURAL AND MOST FILTHY WRETCH. A certain one who in the life of the body had been totally destitute of conscience, was continually intent upon despoiling others of their goods, regardless entirely of what they were or to whom they belonged, but still working in secret. In this respect he resembled Job [similis Job fuit], 4367-1 devising in secret the most detestable deceits and plots. He was for a long time with me, turned [as it were] inside out and outside in, which can be done [in the other life], though it gave him a horrid appearance. He afterwards assumed another aspect, his head being downwards and his feet upwards where his head should be, and his head having finally become an unnatural excrementitious mass sunk into a similar hell under the nates. - 1749, August 21.

THAT A HORROR OF ADULTERIES AND THE LIKE IS IMPLANTED IN THE INTELLECTUAL PART OF MAN'S NATURE. It was shown me by a lively experience in myself, that a horror of such things as are against nature is not natural to man as it is to brutes, that is to say, that it is not seated in his voluntary or [more] natural principle. Thus in the case of the adulterer, for instance, it has been heretofore understood that he was liable to a peculiar kind of horror or aversation from the circumstance that his crime was against the laws, consequently the sentiment pertained to the intellectual department, and the conscience [seated] there, and not to the voluntary; and so also in other things. If the voluntary principle were the seat of the sentiment, then there would be a shuddering from natural instinct, which is not the case. In the men, however, of the Most Ancient Church it was in the natural principle. - 1749, August 21. It is for this reason that the knowledge of faith precedes [everything else in religious matters]; viz. that ideas are not connate, that man knows nothing at all in infancy; he learns everything, in order to the implantation [of good] and to the derivation thence of a sphere. Moreover, I was made aware of the same fact from my experience during sleep, in which this horror is not felt; whereas if it belonged to man's voluntary part, the horror would be felt in dreams, nor could any exercise of thought prevent it.

HOW EXPEDITIOUSLY PUNISHMENTS ARE INFLICTED; CONCERNING PUNISHMENTS; A HYPOCRITE. I was surrounded by diabolical genii, and that too on account of the hypocrite, for a hypocrite has such a sphere that he collects around him from all sides the very worst of spirits; the reason is, that he regards himself supremely and fills his sphere with the image [or reflection] of himself, and thus gathers around him from all sides the evil and the upright - the evil as being delighted to plot and hold the hypocrite as a subject, and the good, that they may be excited to favor the hypocrite when he speaks sanctimoniously, protests his innocence, and makes himself without guile, and other things of like kind. Many similar spirits therefore of the female sex together with unnatural ones [cum innaturalibus] flocked around me, and also many from hell who stood below, and whom I had not before observed. At length, from being of such a quality, they virtually summoned the punishers, who were such that they could at once know where they were, what they thought, what they said to each other, and who treated as cats do mice those that supposed themselves able to effect everything and to have mastered all arts, making in fact no more of their boasted cunning. Indeed they added scoffs and jeers to their tortures which were effected in regard to the first named party by collisions frontwise [antrosum], and in regard to the unnatural ones by such fractures of the bones as that there was scarcely anything left whole, and this from one to another, in order. The punishers then proposed to them to exercise their arts, which they also did, but they were all children's play to them, while they regarded them from one to another, as the cat does the mouse. - 1749, August 22.

CONCERNING DECEITFUL AND WICKED SPIRITS WHO DESIRE TO TORMENT INNOCENT INFANTS, VINDICTIVELY SUBSTITUTING THEM IN PLACE OF OTHERS. While reposing in sleep and in a state intermediate between sleeping and waking, there were present certain most malignant spirits who thought of nothing else than of torturing infants and innocents against whom they had no cause of enmity whatever, but pretending that it was on my account. Acting thus under this assumed pretext they contumaciously persisted [in their cruelty], in which their thoughts were wholly absorbed. From hence it may appear with what infernal delight the most malignant spirits are possessed and by what contumacy they are actuated, for they breathe nothing else [than such cruelty]. They were punished however, and when they would fain intrude into an innocent state, other still more subtle punishers came, and put them to torture till they desisted. - 1749, August 23.

CONCERNING THE LAST JUDGMENT; THAT MAN HAS NOW BECOME [EXCEEDINGLY] PERVERSE. It was perceived and said that at this day there is very little of intellectual good remaining. The voluntary principle was destroyed with the antediluvians and good was then inseminated in the intellectual part, and now this begins to perish, so that there is no faith nor charity. - 1749, August 23.

THAT THOUGHTS FALL INTO REPRESENTATIVES, LIKE THE PARABLES OF THE LORD. While collecting seeds, I perceived from angelic spirits that their thoughts were upon the last times when the good seed should be separated from the bad, and in like manner in other things; so that what the Lord spoke by parables are such things as good spirits represent to themselves, especially while the man who lives in charity thinks concerning any kind of seed, without reflection upon celestial things; and so in regard to everything else. - 1749, August 24.

THE ARTS OF SIRENS. Besides the vile magical arts of sirens it was found upon exploring them that they work by insinuating themselves into affections, and taking thence what they think they can turn to account, they act feignedly with it like apes, and that again and again, so that if they would destroy the friendship which subsists between an individual and one whom he loves, they will seize hold of that very affection to accomplish it. These affections are then varied by them according to the persons they would represent, and this very naturally in accordance with the states that are in any way known to them, or such as may be inferred from what are known. These semblances they will assume, one after another, and act one person so as to destroy another, and that by innumerable modes. Their very nature is that of apes; their delight is in these deceitful arts, and they wander about everywhere as a lawless multitude. - 1749, August 24.

CONCERNING INNOCENCE, AND CONCERNING HELL. CONCERNING A HYPOCRITE. While conversing respecting the state of innocence, it was said to a hypocrite who had learned in his life time to feign innocence, even the very affection itself, that although those who were in [decent] externals, might, under the show of goodness and innocence, be somewhat drawn [heavenwards]; yet, that as to himself he could not even approach to the state of innocence, but would find upon attempting it a more grievous hell than he was able to conceive. It was shown, moreover, as he was addicted to false speaking, that if he approximated thither, he would be inwardly pierced, as it were, by a thousand needles, swords, and spears, so that a severer hell would await him than others, inasmuch as he had no conscience to withhold him from murdering the innocent, respecting which he had in fact twice entertained the thought. - 1749, August 24. Being led to the threshold of the state of goodness, he was seized with such anguish of mind as forced him to cry out that he should swoon away. Still he was one that could and did feign goodness both in countenance and external affection; and it was indeed surprising that so much external affection could be present, while the internal was wholly lacking; but defiled interiors, when they pass to exteriors, often assume this aspect. - 1749, August 24.

THAT THE EVIL HAVE NO TRUE REGARD FOR ANY OF THEIR FRIENDS, BUT ARE DISPOSED TO TORMENT ALL. There was a certain one whom I well knew, to whom I had rendered greater service than to any other, and who had always seemed to regard me as a friend. This person was with me for the space of several months, and was continually plotting evil and studying by secret methods, beyond all others, to torment me. I reminded him of the acts of friendship I had performed for him, and the like, but it was of no avail; he continued to torment me, though he had not the slightest shadow of a cause, but was prompted solely by a certain pleasure in inflicting misery upon everyone. Such are the evil in the other life. The person in question had contracted this nature from the circumstance that during his life he had occupied situations in which he could either assist or injure; but he was in fact continually intent upon injury, caring nothing for orphans, widows, or the wretched, but truckling to the rich who could promote him to honor, or buy off his depredations, which he in fact confessed. - 1749, August 24.

WHY THE LORD WAS BORN ON THIS EARTH. It was perceived that the Lord willed to be born on this earth, because, if he had not done so, the earth would have perished; and as the human race inhabiting our earth corresponds for the most part to corporeal things, they could not be otherwise united with interiors than by the Lord's becoming man; especially after the correspondence had begun to perish, which continued as long as there was anything of a celestial church, that is, of love to the Lord. - 1749, August 25.

A GENTLE QUARREL OF THE VIRGIN SEX WITH THE EVIL. Early in the morning I observed above the head that the attempts and insults of the evil were repelled, and by those too that were of the virgin sex; but their quick resistances, made in an instant, and their modest rejections of the evil assaults, I cannot describe. They were as quick as a flash, and yet with such modest gentleness, that they seemed unwilling to hurt those who threatened them. This hasty resistance was without any premeditation, and was as if they foresaw what was threatened, and would immediately remove it; yet in the manner described, and at the same time with such exquisite tact, that they seemed as if unwilling to do anything against their assailants, while still meeting every attempt with a resistance exactly adapted to the menacing intentions. The thing cannot be described; it was not so much a contention as a decent, instantaneous, and perfectly fit removal or turning aside, on the part of these virgins, of all the evil assaults made against them. - 1749, August 25.

THAT PARTICULAR PERSONS MAY BE RECALLED WITH, AT THE SAME TIME, AN IDEA OF THE FACT IF INSTRUCTION IN EVIL HAS BEEN COMMUNICATED. It has sometimes happened that certain things spoken have been called forth from my memory by spirits, and at the same time the idea of the persons to whom they were uttered, and by whom they were heard, and then those very persons were made to be actually present; from whence it may be known how dangerous it is to instruct others in evil, or to put offences in the way of anyone. - 1749, August 28.

WHAT A MULTITUDE OF EVIL SPIRITS AROUND ME WERE INSPECTED BY THE ANGELS. Upon awaking I beheld around me an immense number of vipers and other serpents, some more distinctly, some more obscurely. These were evil spirits thus surrounding me, and they were inspected by angels. Evil spirits however in great numbers were seen around me under another aspect, viz., that of innumerable wandering stars; and yet that I was continually protected by the Lord, was represented by an azure colored barrier, composed of small cords interwoven together, on the outside of which the evil spirits were. - 1749, August 29.

CONCERNING THE HELLS; CONCERNING PHANTASIES. I have seen and been instructed as to the state of the hells in general. Phantasies are what rule there, and they appear real to the life, because those who are there are in phantasies, and have no other life than that of phantasies; if they had not that, they would have none at all, wherefore their phantasies are to them as living realities, perceived with all fullness of sense, as I have learned by multiplied experience, and from having often times conversed with spirits on the subject. They said they knew they were phantasies, to which it was replied that such was the fact, but still they perceived them with perfect sensation, and even with pain and torture; and although they themselves are mere phantasies, yet they cannot otherwise live, as the sum total of their existence is phantasy, inasmuch as they are not in goodness and the truth of faith; for good spirits and angels never perceive such things, inasmuch as they are in truth.

The genera of phantasies are very numerous, and the species still more so. Indeed there are as many hells as there are different kinds of phantasies, and all attended [on the part of their subjects] with living pain, torment and perception. I have seen how they mutually torment each other in the hells by means of phantasies. One would bind another so tightly with cords, that the spirit knew no otherwise than that he was actually bound as to his hands and feet, and was thus cast whenever the other saw fit. They would then turn him into a wild animal, a bear, or something else, and bind him by the neck and head, and even by the teeth, and draw him, if he lagged, and that with sensible pain. I have seen also that they would project serpents, and the other party would crush them with his feet, and the gore would be seen [flowing] thence over the whole place [where they stood]: in this manner he was irresistibly compelled to act. By these and such like phantasies one tortures another, and he who inflicts it is sent into similar tortures. The genera and species of phantasies are innumerable, according to their hells. This kind was such as I have described - others are different. - 1749, September 1.

CONCERNING THE STATE OF INFANTS, AND CONCERNING REMAINS. There was an infant of three years old in a place upon a certain earth, and I conversed with angels concerning infants and their being ruled by good spirits and angels. Angelic spirits spoke with me in front above, in angelic speech but little distinguished into vocal expressions: and it was given to know that they were from societies where tranquility reigned, for I perceived a tranquility of mind, and that too for the space of half an hour or an hour; they said that they were with the infant, and this was the state of their blessedness. It was then perceived and conversed about with the angels, that such angels as are in innocence are with infants after birth, afterwards those who are in a state of tranquility, then those who are in charity; and that afterwards, as charity decreases, and also tranquility and innocence, and are inwardly hidden, so these angels are removed in proportion as a man passes into a life contrary to charity; this is less the case with those who remain in charity.

Moreover, as a life contrary to charity is to charity as winter to the spring in the frigid zone, these are not regenerated, but those only who are fitly represented by the winter compared with the spring in the temperate zones, and so on. They whose life is like to the winter in the frozen zones, have a life too directly contrary [to charity] to admit of their being regenerated; for the states of charity, tranquility, and innocence, hide themselves so deeply within that they cannot be again brought forth, except by that life being most thoroughly subdued; nor can it be tempered or moderated as with those whose life is similar to winter in the temperate zones. - 1749, September 1.

HOW THE EVIL STATES OF THE UPRIGHT RETURN IN THE OTHER LIFE. All evil states having reference to enemies return in the other life, and are exhibited as present to such enemies, even the states of the upright and good, for there is nothing that does not return, though not in a uniform manner. When one has cherished hatreds, his hatreds return with a propensity to destroy, which is a property of hatred, as also with the upright those enmities which have been coupled with contempt. Such states multitudes have cherished; they have despised others; they have held them as enemies, and whatever there is in this contempt and opposition [returns], but with the upright neither hatred, nor revenge, nor deceit remains fixed, consequently they are easily pacified and reconciled. When the quality of the other party is perceived, and he is seen to be actuated by hatred, they are then separated, as they do not agree. If the contempt and enmity has been free from hatred and revenge, they are so led by the Lord as not to become enemies to each other, or at any rate the upright one shall not be an enemy to the other, but shall desire and will his good, however the other may be an enemy to him. This I have learned by multiplied experience. - 1749, September 7.

CONVERSATION WITH JEWS CONCERNING AVARICE. There was with me a number of spirits from among the Jews with whom I conversed concerning the other life. They knew not that they were in that life, supposing themselves to be still in the body. But when it was said to them that if they would reflect upon the circumstance of their not knowing their own name, nor who they were, nor what kind of traffic they had followed, nor what house they had lived in, nor who were their domestics or friends, they might then be aware that they were in the other life. Whereupon [having reflected] they said they were spirits and wondered. As they then spoke quite considerately, it was given to inquire of them as to the nature of their delight; to which they replied that it consisted in the possession of money, not, however, for the sake of use, but for its own sake. It was given to ask, as there is no money in the other life, nor consequently the delight thence arising, what kind of delight they then proposed to themselves, seeing that they were poor and destitute. Upon this they hesitated, pondering upon the kind of delight which they might promise themselves, since what they had in the world they could now have no longer. They thereupon entered into a colloquy with each other, acknowledging the truth and agreeing to inquire into the delight pertaining to that kingdom. In this manner they are led by degrees to thoughts concerning eternal life. I had much discourse with them also respecting their commercial transactions in the world, etc. 1749, September 10.

CONCERNING LIBERTY. That in the other life everything appears free and spontaneous, is evident from many considerations, especially from the case of the evil, that they are in the freedom of doing, thinking, and speaking evil, if it be from their life. In this way they may be left to their own life and held in the life of lusts and phantasies, in which they are much confirmed, as otherwise they cannot become better, for the things which pertain to the other life are implanted in a free principle, never in compulsion; external bonds are acquired, but at length they seem no impediment to freedom. - 1749, September 11.

WHAT THE INTELLECTUAL LIFE IS. That life is twofold, to wit, of the will and of the understanding, is manifest; but it was perceived, and instruction given to the same effect, that these two lives are as the sun and moon; the affection of good is the sun, the affection of truth, the moon; the light from voluntary things is of good, that from intellectual things is from the affection of truth. The intellectual life is of the affection of truth, but as the moon cannot shine without the sun, but derives from the sun the light which it reflects, so also with the intellectual life; if there is the affection of truth, then there is with it light from the Lord; but if the principles and persuasions by which a man is governed are of the false then he also has his sun, from which comes his intellectual light, to wit, from the love of self and the world; which sun is somewhat distant, but still excites [the intellectual] to shine; for nothing is learned without affection; the origin of affection is thence, that is to say, from its sun. Such is the intellectual life. - 1749, September 12.

CONCERNING THE JEWS AND THE NEW JERUSALEM. I have spoken several times with the Jews, and among other things concerning the New Jerusalem and the Messiah whom they expect. They said that when he came he would live for ever, that he would be supreme king, that he would lead them to the [promised] land by miracles, that all the rivers would be dried up, and that he would strike terror into all, that they would not admit any others than the rich to go with them, who would deliver up to them all their riches and yet should be among those held in contempt; that they would build there cities of palaces and be surrounded by the angels, and that if any [stranger] should cross the border of the land, he would die; and that they would live in all manner of delight. I asked whether they would live harmoniously together, each one wishing well to another. They said they would be so rich that they could afford to do that; but they hesitated about the harmony. I then asked one of them whence there could be joy, except from one's wishing as well to another as to himself, and he could only answer, that they would live in opulence. Concerning the Messiah he said, that he would never die, [but] would be God. When I said that those who were dead could not return to the promised land, but those who should then be alive, he did not know what to say. I said [further] that they ought to seek riches in the kingdom where they [now] were, which was eternal, seeing they were there destitute of all things, and that worldly riches were of no account; that, if they should obtain heavenly riches, they would be happy, but not if they should obtain worldly wealth only; also, that in this kingdom were all the Jews who had lived from the time of Jacob, which consequently was a very great kingdom, and that they ought to seek there the Messiah who makes all rich, and whose riches are eternal. At this he hesitated, not knowing at first that he was in the other life; but when he perceived that he was, he said he would think about it, and that the Messiah to come ought to be in that kingdom, inasmuch as he was to come from thence, and that they [as a people] would therefore inquire after Him. I spoke also concerning their filthy Jerusalem, and that the Messiah was not only king of the Jews, but also of the Gentiles, concerning whom the prophets wrote. But they replied that this was to be otherwise understood, and that not the Gentiles but the Jews [were meant]. - 1749, September 14.

CONCERNING EXTERNAL BONDS. In what manner man is ruled by the Lord by external bonds, was shown in a variety of ways; [as for instance] when anything was forborne to be done, then forthwith reasons occurred [against it] drawn from gain, honor, fame, fear of the law, and fear of death; but when it was done, the case was different; then the delight of the thing, pleasure, and cupidity were increased, so that there was no thought of the above objections, the love carrying [the man] away and causing that he should not think of them. This was the case with very many; from which it was plain how man is governed by the Lord by external bonds; cupidity carries him away, then those things which dissuade are blotted from the memory, that is to say, when there are other bonds or other cupidities. - 1749, September 15.

THAT SPIRITS PERCEIVE IDEAS OF THOUGHT AND THE LESSER THINGS OF IDEAS. Before my internal sight was opened so that I could speak with spirits, I supposed that no angel or spirit could ever understand and perceive my thoughts because they were within me - [no one] save God alone - and this [I believed] only from the fact that it was thus said in the Word. It happened once, at that time, that a spirit knew what I was thinking of, as appeared by his speaking with me in few words [about it]. At this I was astonished and chiefly for the reason that spirits should be able to know the thoughts. I am hence convinced that others believe in like manner. But I was afterwards instructed by very much and living experience, that spirits not only perceive the thoughts but also the interiors of the thoughts, and the ideas; angels, things yet more interior, as ends and the progressions of ends, which a man does not apperceive, nor can, while he is in the life of the body; so that there is nothing so insignificant which a man can believe that he thinks, that spirits and angels do not perceive copiously and manifestly.

CONCERNING THE LAST JUDGMENT. Whatsoever the Lord said concerning the Last Judgment, is no where to be understood concerning the destruction of the world, but concerning the last time of the church in general, and of each church in particular, which is when there is no longer any faith, that is, when there is no charity. For example, what the Lord said about the tossing of the sea is to be understood of heresies and controversies, especially of those which arise from scientifics. So the obscuration of the sun means that love and charity [shall be extinguished]; that of the moon, that faith, and that of the stars, that the knowledges of faith [shall perish]; nation rising against nation, that the evil shall be against the evil, and so on. He spoke thus for many hidden reasons, concerning which it would not be in place here to write. In like manner in John and the prophets where it is treated concerning the new heaven and the new earth and the new Jerusalem, that is, the church.

CONCERNING THE GENERAL AND THE PARTICULAR; THOSE WHO FROM THE GENERAL SEE THE PARTICULARS AND THOSE WHO FROM THE PARTICULAR DO NOT SEE THE GENERAL. I have spoken much with spirits as to the manner in which thought flows from general principles, and particulars are thence viewed, and that, one then sees all the particulars of which he has any knowledge as if below himself, observing how they coincide, agree, [or] disagree; how they are to be understood, accepted, or rejected; whereas he who looks at generals from particulars, goes astray in every object of his contemplation, for particulars persuade. If anyone, for example, places the safety of his country in this thing or that, there are very many particulars which persuade otherwise, in which he thus remains, and knowing not what constitutes the safety of his country adopts hurtful measures. This was illustrated by many examples, and was confirmed by the angels.

CONCERNING THE PROVIDENCE OF THE LORD. I discoursed largely with spirits and angels concerning the Providence of the Lord, that one's own prudence is like motes scattered thinly through the atmosphere, in comparison with the whole atmosphere, which are not visible, and are such that they fall down, and are of no account in the atmosphere. Providence is as when one walks in thick forests, the egress out of which he does not know; but when he finds it, he attributes the discovery to himself, whereas Providence meantime is as one who stands in a tower, sees the wanderings of such a man, and leads him without his knowing it to the place of egress. The reason why, in case it is given him to observe anything of the way, he attributes it either to his own prudence, or to chance, or to fortune, is, that he who looks at present things and not at ends afar off, of which he does not see the least, does not see anything at all of ends even so far as they relate to this world, much less to the other life. This was illustrated and confirmed by the angels. That there is nothing whatever without the Providence of the Lord is also illustrated by various things extant in nature which are attributed to fortune, but which are the ultimate of Providence, as, for example, in merchandize, in games, and in all other things.

CONCERNING THE COMING OF THE LORD. I spoke with the angels concerning the passion of the Lord, and concerning the opinion of the world at the present day, that he took away our sins; but it was replied to me that the life and crucifixion of the Lord took place that the scriptures might be fulfilled, as he himself said, to wit; (1) - because the representatives of the Jewish and of the ancient church figured Him as destined to fulfil all things, inasmuch as they had reference to Him, and because no representative church could have existed unless it should have represented Him, His life and other things relating to Him as born a man; (2) - because representatives had respect to the union of His human nature with His divine, and the temptations [He underwent] before they were united; (3) - because representatives were of such a nature [as to indicate] that heavenly truth should suffer, because it had perished, nay, had been crucified by the Jews, [and] He was the exemplar of heavenly goodness and heavenly truth, and because that suffered He suffered also. (4) - Besides which the human race could never have been saved unless He had come into the world, and had united the human to the divine essence, because there was no longer any good and truth, thus a disjunction of the human race and heaven [was imminent]. (5) - That He took away sins is not to be understood according to the common view of it, namely, that men should be altogether free from sins - for they remain in all their particulars - but that the human race should not perish in eternal death. (6) - When the human essence is united to the divine, the divine efficacy extends to the lower things which are of spirits, which, without the human essence, could not have been the case; wherefore also the Lord as to the human essence is a sun, and illumines [angels and men]. By the Divine [Essence] the angels were illuminated [prior to the Lord's advent], thus also the celestials, through whom it passed to inferior things; but when there was no longer a celestial, and the hells continued to be multiplied, then this medium was insufficient; thus [unless the Lord had come] they would have perished to whom the divine efficacy had formerly been able, through the celestials, to penetrate. See also above, n. 2259.

CONCERNING EXPLORING SPIRITS, [AND] A CERTAIN KIND OF THEM WHO EXCITE THE FILTHY THINGS OF EVIL SPIRITS. There are certain spirits who are impelled by a cupidity of exciting others in order to discover whether they are evil. When they apperceive evil and filthy things, they excite them [with a spirit], especially after he has undergone punishments, recalling those filthy things to see whether the spirit still thinks of them; thus they explore him whether he is such [as he was before]: they recall in this way also profane things, which is done very often. I spoke with them to the effect that they ought not to do thus, because they not only then allure the spirits upon whom they immediately act, but others also, to think thus filthily and profanely, and those, too, such as cannot forthwith recollect themselves, whom they then condemn and wish to punish; besides, that these are not touched with any horror of what is filthy, putting themselves in it without shame, and being thereby not much different from those who are excited. It was said concerning these explorers that they were such as, in the world, were curious in investigating the evils of others for the sake of injuring them. Punishing spirits, however, do not need to explore others thus; they know forthwith and in a moment without such exploration who they were [who did the evil] and where they are, nor does [anything] escape or mislead them, [and I said] that thus there was no necessity by filthy and profane things of exciting filthy and profane things, and thus contaminating the society. For example, if others think some abominable thing against what is holy, and are therefore punished, then such explorers afterwards recall this abominable thing by exploring whether the spirit still thinks it.

THAT THE VERY EVIL IN LIFE, WHO THOUGHT JUSTLY CONCERNING ORDINARY THINGS, RECEIVE THE TRUTHS OF FAITH MORE EASILY THAN THOSE WHO WERE EXTERNALLY MORAL, BUT WHO THOUGHT EVIL. There were three (:Ofwerste i Swerige, Gustaf Rudbeck, Prince von Dessau:) who led an atheistical life, and believed nothing concerning another life, and were exceedingly wicked. These, in the other life, received the truths of faith, because they are endowed with the faculty of receiving, by reason of their having thought justly and uprightly concerning obvious matters, to wit, concerning worldly things; thus they had a plane, namely, natural justice and uprightness, in which the truth of faith could be implanted. But, on the contrary, others who thought evil of sacred things, and had no regard for what was just and true, provided only they might appear externally moral and civil, and appear good before men, such as Alderheim, who was among the most evil, and Bergenstierna, who was a hypocrite - these, because they thought what was just and true, and denied faith and eternal life, and believed nothing of heaven or hell, were withheld from the profanation of truth, which they blasphemed [indeed], but were not able to profane. [The first-mentioned] can receive truth, but whether good I do not yet know. Natural, moral, and civil good is the recipient vessel of the truth of faith, and in it there is a kind of conscience.

One of them said that he thought several times of the truth of faith, but that he was then seized as if with madness and insanity (:Dessau:), and that therefore he abstained [from thinking of it]. This was an indication; that he could not be permitted to think of it, but must remain in external things and rage there.

CONCERNING A WAKING SLEEP; THAT SPIRITS HAVE NOT THE MEMORY OF PARTICULARS. I have been in what may be called a waking sleep; it is a sleep of such a nature that to those who are in it it does not appear otherwise than that they are in a waking state. I was then thinking and inquiring whether it was sleep or wakefulness, and concluded that it was the latter. Sleep is of this kind when enjoyed by spirits. It was then given me to observe of what nature the state of spirits is, namely, that they have no memory of particulars, and that they then conclude nothing from that, but from some persuasion which flows in. I myself also concluded concerning certain things then in like manner, when nevertheless I could conclude nothing from the memory of particulars, so that there was no reflection from particulars. I had been in such sleep several times before.

THAT SPIRITS AND ANGELS DWELL IN THE AFFECTIONS OF MEN. I have been instructed by experience, that good spirits and angels are not only present with man, but that they also dwell in his affections; for each single affection is of great extension, and because the ultimate plane with man is in his affections, therefore this takes place when the Lord vivifies and thus arranges the affections; as, for instance, good spirits are in the affection of gardening, in which they fix, as it were, their dwelling places. But there are two kinds of affections; that of truth and that of good, or that of the understanding and that of the will; the affection of truth is the formal, and the affection of good the essential; he who delights in the praises of his wife is an instance of formal affection, while conjugial love itself is the essential affection, from which and on account of which is the formal, just as [the affection] of good is in the affection of truth. These things from experience, concerning which it was given me to have conversations with the angels.

It is the contrary with the evil, whose formals are falses, and whose essentials are evils. In the latter and the former dwell evil spirits and evil genii, while they are with a man in the world of spirits; for there they live in filthy things.

Footnotes

4367-1 From the note of Dr. Tafel on this passage it appears that the reading is doubtful, and that he knows not what to make of it; "Jobi pro Sobi; quid sibi velit nescio."-TR.