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

Spiritual Diary

CONCERNING A CERTAIN ROBBER WHO WAS A JEW, AND WHO SUPPOSED THAT HE WAS ABLE TO TAKE AWAY FROM ME GOLD COINS. What is the nature of evil spirits after death may hence be apparent that sometimes they supposed themselves able to carry off the things which they saw. Even now, there was a Jew [one] of the robbers, to whom I showed several gold coins, who supposed that he wished to carry off these things, not knowing other than that he was a man and thus was able [to do so]. ((Wherefore the coins were left for him to carry off and from phantasy he seemed to himself to have abstracted them. When I had showed him that [the coins] were [still] remaining, and [that it] was his phantasy, he was amazed and said that he now apperceives that he is a spirit. But I know that immediately [after], he still did not know other than before. Hence may be inferred the quality of life of evil spirits, after death. But when it is manifest to good spirits that [they are] spirits, reflection is given by the Lord, so that they may know more than that.

Moreover the same [spirit], although told that he was a spirit, and the faculty of reasoning given him, still persisted in saying that he who sees and hears, is a man: so that he could scarcely be brought to believe that [he was] a spirit, for they never have [any] reflection but what the Lord gives them. - 1748, September 8)).

The first reason, why a spirit, in general, supposes himself to be a man, is, that reflection is not given him, [when] with [penes] a man who does not speak or reply to them: for speaking with a spirit is conjoined with this, that they reflect upon the other who speaks, so that they are not the man, but separated from the man; they [are] spirits.

The reason that a spirit does not know other than that he is the man, although he does not see through the man's [ejus] eyes, and hear through his ears, is, that he immediately puts on everything which belongs to men's memory, as if his own: and he who puts on the memory of a man, also [puts on] the man: for man is not constituted a man by his body, but by his interiors. To me, it is evident from many experiences, that they have entirely put on my memory. But they do not possess the interior memory: that [is possessed] by the angels of the Lord who rule [direct] those spirits, who are below just as they [who are] with the inhabitants of Jupiter, where are two around [about] the head, and rule [direct] the chastising spirit, who does not know other than that he acts and speaks from himself. When man reaches that point, that his interior memory is directed [ruled] by interior evil spirits of the world of spirits, a thing never permitted, then can man no longer live. - 1748, September 8.

THAT MAN KNOWS MANY TRUTHS; BUT HE DOES NOT ACKNOWLEDGE THEM, AS SOON AS HE REASONS. It happened on several occasions that, to those who have preached heavenly truths in life and zealously inculcated them, it was demonstrated, in the other life, that they denied them, because they have been in a state of reasoning concerning them: for instance, that the Lord directs them by his Holy Spirit; this is zealously urged by preachers, and they pray that the Lord may direct [them] by his Holy Spirit, may dictate words to them, put in their mouth what to say; that he may be present and lead everyone; that nothing [comes] but from him; that men have no power, and are like stocks in the act of regeneration: and the like. When the same things were demonstrated to the sight [ad oculum] of the same [preachers] to be so, because [they have been] in a state of reasoning, concerning them, and because their faith has been a scientific [faith], they as well as others, have been astonished, and denied [it] in heart: but when it was recalled into their memory, that till they have urged and preached these things during their life, yea during [their] preaching, seemed to themselves to believe: then they at once acknowledged and affirmed [it]: from which it could be evident, that it was not a faith of the heart but of the memory: even when I thought concerning this that man was so created by the Lord as, while in the world to be also in heaven with the angels, and thus heaven be conjoined with the world, it happened that one of the preachers of his time said, that he could have so enlarged on these things by preaching,

and with such persuasion, that all would seem to themselves persuaded, to say the least, that he had preached like an angel. But still, when in the other life it is demonstrated that such is the case, to wit, that I am of such a nature by the Lord's [will], that I can perceive whatever they say and do in the world of spirits, and through me in the world, it seems [obvenit] to them so wonderful, and so incredible, that they have said that they would never have thought this in life: besides other such [words.] - 1748, September 9.

Wherefore, when man is in church, and does not reflect upon the arguments which can be objected, he is both preacher and hearer in a very different state than when he is in arguments. For instance, as respects the life after death; who does not believe in a life after death, when he hears the preacher earnest even to sighs and tears: but who believes in the life after death, when in a state of reasoning. Certain ones were thrown [missi] into the same state of zeal, as when they preached and heard in church. They were in a state of such a persuasion, but I knew that (apart from) [extra] that state, they are not of such a nature, but wonder as well as others, that such is the case, in every point [in singulis]. - 1748, September 9. Also in such a state have been famous preachers, for some space [moram] of time, so as to deem it impossible that man could have spoken with spirits, because they have held that opinion during life, so that if anyone perceiving such a thing had told them during life, they would have wholly denied [it],

and said that these things were illusions. Wherefore [while] in such a state, they have been with me, inquiring whether it is so, and then supposed that it is an illusion, and that I knew nothing, touching [ex] these things, although they do. But at last they were convinced, and led into another state, so that they might imagine [it] [autumarent]. They are now also in a state of imagining [autumandi], but not in a state of believing. - 1748, September 9. Sometimes, also, such persuasive preaching occurs [datur], that they who believe nothing, and think they are to die like brutes, then seem to themselves to be, as it were, elevated to heaven, but yet as soon as they go forth from the church, believe nothing, and on the other hand [aliquin], make sport of such things. That they are elevated to heaven, I perceived from a spiritual idea: also from living experience with certain ones. - 1748, September 9. When man is in such persuasive state, and is elevated, then the Lord operates, and implants [inseminat], and conceals in their minds those things which are called remains: also at many other times, as when [men are] in misfortunes and temptations. This was now insinuated in my mind [mihi nunc insinuatum]. - 1748, September 9.

CONCERNING THOSE WHO [ARE] IN THE ZENITH, ON HIGH. Those who are on high in the zenith, are those who during life were hypocrites; in externals seemed to be angels, but inwardly are wolves, and use flatteries [adblandiuntur], as has been said. The mildness of their influx also shows this: but they craftily lie in wait: as often as occasion is given, and they see that man falls, they then assist with every effort, so that he may fall headlong. I spoke with them, and they are present when I write.

These suppose that they are ruled by themselves, and not by the Lord. Wherefore, they are sometimes so punished [mulctantur], that their consociation which, as it were, resembles one person, is separated. The separation [is effected], as I perceived, by the blowing, as it were, of certain who are below, near the buttocks. They are then dissociated, and act as many. This takes place with great molestation [to them], there is uproar amongst them, their complaint is heard, that they knew not what would hence result: and they then acknowledged that they are of no power whatever, though at other times [alioquin], they suppose they are able [to accomplish] everything. Those who are under the buttocks, correspond with those who are in the perpendicular line of the zenith, because they are of such a nature: but they who are below, at the buttocks [adnates], are borne away by the cupidity of punishing everyone in a subtle manner: for they were not seen by me, but only perceived by such a mode of blowing [insuffationis] [as that] whereby [they were] separated.

I spoke with a certain [spirit] concerning these: he said that I might tell these not to be so insane. It was given to reply that this is like telling a sick man to be well [or] a raving or [similiter] insane man to speak sanely; and that men are of such a nature in their thoughts, but only external simulation causes them to seem sane.

Afterwards, this separation ceased, and they acted like a single [una] person as before. I spoke with them [asking] if they knew whether they rule themselves, for their mind [had just been subject] [is ruled] to [by] punishment: they said that they know that they are not ruled by themselves, because then there is discord. Then I inquired by what Lord [were they ruled]: whether by the dragon: this they denied; or whether by somebody else. They did not know. They were not yet willing to say that [they were ruled] by the Lord: for they think that without concurrence [agreement] to one end, and without the Lord, by whom they are kept in agreement: they may [even themselves] thereby manage me, [and] that they are as it were, the man. Thus [thinks] everyone: no matter how many there are. They are kept in such agreement. [This] is the end [that accords with] their nature. Such end does not keep them in agreement, but carries [brings] their souls one against another. - 1748, September 8.

CONCERNING A CERTAIN PROUD SPIRIT WHO WAS INFLATED TO THE HIGHEST DEGREE. There was a certain [spirit], although not amongst those of the prouder sort, [fastuosiores] but yet amongst those who have also puffed themselves [inflaverat, I think] up with pride, in the days of their life. When the discourse and idea were touching those who despise others in comparison with themselves, and [suppose] it is they alone who live, and similar [traits], which could agree with his disposition [ei]: for there are many genera and species of pride, according to phantasies [springing] from self-love and contempt of others, in comparison with self: on which account he was permitted to be inflated according to the phantasy, then belonging [penes] to him. He was [then] so inflated as to fill the universe, so that there was no more any space so that he looked around on every side, where to go: but [there being] no longer [any space] anywhere [remains] therefore immovable: and so said that he could not exist [esse], unless restored to his original magnitude. Those who blew him up [out] [insuffabant], were at the hinder part of my head: thus a little above the head. The reason why he was so blown up [out] [insuffatus], was because [his] idea concerning the angels was, that they [are] wretched [miseri] [beings], and thus [are like] crawling worms. This idea also continued, inasmuch as such [spirits] as think they live from themselves, thus that they alone live, regard all angels as such. Wherefore, this was his punishment. - 1748, September 10.

THAT MAN CAN NEVER BE LED BETTER [THAN HE IS LED]. Spirits suppose that they could have been led differently, and so become better than they are, thus be kept from actual evils, and many things. The evil throw the blame on the Lord, but they were told that it is their fault. I perceived in spiritual idea, that they can never be led better [than they are]: so that there are necessities every moment of their lives, as you may see previously [mentioned]: and it was previded from eternity, and so previded that each and all things tend to our ultimate end, to be [that they may be] parts in the Grand Man, that is, in the Lord's kingdom. Inasmuch as this is not perceptible by them, on account of intuitions of particulars, it was given to perceive that omnipotence, or infinite power can so dispose; for even man can thus almost similarly lead man in some particulars, when he knows his evil nature or cupidity.

so that he may say, that he cannot be led differently, but that such a leading is the best [per optima] unless he perceives otherwise that hence [comes] the greater evil to him, or evil and not good. Wherefore Infinite Power which sees each and all things at once, and the future as present, can so dispose; and inasmuch as he is able, does also dispose; for the leading [of man] and the bending of evil, that continually tends to worse and worse, may be understood [by this], that he who is evil desires [to proceed] into the worst, by thus wishing to lead himself: but that the Lord bends [him] to less evil and as little as is ever possible. In a word all the moments of life are necessities, because man is of such a nature, that he continually desires and aims to precipitate himself into the worst evil. - 1748, September 10....

. . . [This is] illustrated by means of a certain one, who said that he knows what he wills. It was insinuated in him that he knows nothing else, than what tends to his pleasantness, and nothing besides. Wherefore pleasantness [was] represented by a yellow color as it were, into which [he was] remitted: but was then detained a moment, lest he should fall therefrom. He [was] then actuated by another phantasy, and perceived, though I did not, that if [he had] not been detained, he would have fallen into his total destruction: therefore he no longer thus desires, that it may be remitted to him to fall into his pleasant things which he prevides [foresees], and further, though evil, confessed that the Lord sustained him. In the thought of his fall, he is said to be now overwhelmed [premi] with much anxiety. - 1748, September 10.

(THAT SPIRITS IN THE OTHER LIFE ARE NOT ONLY BEHELD IN FIXED [certis] PLACES, BUT THEIR BODIES IN A FIXED POSITION. Certain [spirits] appeared in their places, standing up, who have told me further, that they walked [could walk] and indeed with body erect. Some [appeared] as within the body, with their head down, and back of their shoulders up. Some [appeared] sitting, upon a throne [solis]. Some also [appeared] sitting but not on conspicuous seats [conspicue]. Some [appeared] otherwise: as comes from various causes. Sometimes certain [spirits] appeared, to lie stretched out, and so forth. - 1748, September 10.) ((((((THAT ONE SPIRIT IS LED BY ANOTHER, ETC.)))))) (((((((((((From much experience, it is known to me, that one spirit is led by another, and so forth, so that there is no one who is not led by another; which they also confessed, when it was shown to them.)))))))))))

THAT NATURALS EXIST FROM SPIRITUALS. I spoke with spirits concerning naturals: that they exist from spirituals, for the reason, that spirits are given who relate to [referunt] the bladder, ureters and the like: and indeed was confirmed by this, which everyone can know, that the acts of the body which are natural, exist by thought through the will which are spiritual things. This is clearly perceived from spiritual idea, so that natural acts exist from such things as they do not comprehend, to wit, by thought through the will. So in everything else. - 1748, September 10.

So those things, that exist in eggs, the seminal bladders [vesicis] and in everything else, unless they exist in like manner from the Lord, through spirituals in heaven, can never exist. These, because their causes are unknown, are called natural functions. These things [were spoken] also with spirits. - 1748, September 10.

THAT THE GREATEST IN HEAVEN [IS HE] WHO [IS] LEAST. (((((((I spoke with spirits, who supposed, to be greatest in heaven, is, as in the world, to be the most powerful and opulent. But it was granted to reply that the greatest in heaven [is he] who [is] least: and [it was] granted to illustrate it by this: that the powerful aspire to earthly felicity, by increasing their power and the rich [by increasing] their riches, and their end is that thus they be more happy: for they desire to thus possess in mind, every pleasantness. This is their end. Since the least in heaven possesses the greatest felicity, it hence follows that he is the greatest. - 1748, September 10.)))))))

CONCERNING GENERAL RESPIRATION. A general indulation of heaven was perceived, and I was told that it is the respiration of heaven, whereby [comes] the respiration of men and of many things. It corresponded to my respiration about as 3 to 1: for such respiration goes out [abit] into endeavor [conatum], from which all things respire.

CONCERNING THE ODOR OF HUMAN SEED. Several times was perceived the odor of human seed, and it was given me to know, that it is from those who represent [bear reference] to [referent] the seminal bladders [vesicas] and spermatic vessels. - 1748, September 11.

CONCERNING A SUBTLE VEIL. There were spirits hid above the head of the family of sirens, who acted so secretly [latenter] that it was not revealed [pateret] until after some time [moram]. They supposed that thus they are free because subtle, as if in a purer [sphere]. Wherefore [quod] they were told that they are not therefore free, and that their most subtle principle appears to them, like as to others, as the subtlest of all things. But inasmuch as they still continued [pergebant] to act thus), they disappeared as it were into a subtler [principle] [wrapped in] a sort of subtle veil, and were carried away, around the head as if once by one [unius] and downwards.

They supposed that they were not evil, as is customary with sirens; but it was given to tell them, that the intention for which they wished to be so subtle, prevailed in everything else, which end or intention was that they wished to be purer than others. Wherefore, however they acted, as that end ruled; everything is still turned into such as favors the end, which consists in despising others. - 1748, September 11: for they wished to ridicule others and to rule them according to their phantasies.

CONCERNING THE EXCRETORIES IN GENERAL. ((((The cerebrum has its excretories, and each of the viscera has its excretion: certain of them serve for uses, for instance the salivas and biles: certain are cast out as excrementitious through the pores of the skin, and other enunctories, as the nostrils. There were certain [spirits] who were among the excrementitious things of the cerebrum, in front above, at a little distance opposite [ad] the right part of the nose. These as often as they had remission, brought down spiritual things to earthly things, and defiled them, according to use in life, beginning with spiritual, and bringing them down to earthly things, and then defiling them [therewith]. The more filthy [earthly] things were, the more they had remission.

But a little farther off, nearly in the same plane, whither they fled, were those who think and speak nothing but filthy things, and whatever is presented to speak about, they turn into something filthy, as is usual with many of the lowest class of common people, sailors, and the like. Of such a character are many in thought; but they are restrained by external bonds. - 1748, September 11.))))

CONCERNING PRAYERS. I perceived in spiritual idea, that prayers to the Lord, if made from conscience, as a duty, are then good, but if that thereby something is obtained or merited, it is not good, yea [etiam] is evil. - 1748, September 12.

THE VARIATIONS OF AFFECTIONS, WITHOUT IDEAS OF THOUGHTS. I have experienced without reflection, although [the same thing occurred] several times before, that affections can act and be varied, as to effect, without [apart from] ideas of thought. So that there are indefinite states of affections with their varieties and successions. These are the principles of thoughts which nevertheless man cannot perceive without ideas of thought: wherefore [he cannot perceive] that celestial states, from which spirituals [arise] are of such a nature. - 1748, September 12.

CONCERNING SPEECH WITH SPIRITS. Speech with spirits appears to them wholly like the speech of men with each other; and anyone may wonder that they do not perceive other than that it is entirely the same. But still there is such a difference as between the speech of the mouth and the speech of thought; so that thought, and not the tongue or mouth speaks, and that spirits at once perceive if [one] wishes to conceal anything, and if anything else is latent, whatever is simulated, if there is such, so that if [one] wishes to conceal anything, then, at once, do they the rather draw out his thoughts into the light, and if he simulates aught, he is immediately charged with falsity. Moreover, speech with spirits is fuller, so that whatever may be in the ideas of words is more fully disclosed, besides many things which [I have said] previously concerning spirits and ideas. This [is written] in presence of those who could not perceive other than that the speech of spirits and men is the same; yea, if man should thus speak with man, in which a state as he is, his brain [cerebrum] would in a few minutes be distracted and become insane. - 1748, [September] 12.

Wherefore spirits are in a more perfect state than when men, in order to be of such a character; for they are thus kept by the Lord; with nearly [the same] difference, that there is between hearing, and sight separate from hearing which they derive from this, that the memory of particulars is separated from them; from which if they should think in the other life, at the same time they were with other spirits who are in ideas, the memory of particulars would be so burst asunder as to become wholly insane. - 1748, September 12.

Wherefore, the speech of spirits also flows into the speech of man from the interior, and therefore no man hears it, although it appears to him and spirits that it is similar, and thus that men might hear it, since the speech of men inflows externally through the ear.

Hence, it may also be apparent, how those things which inflow from the interior and those which inflow from the exterior, concentrate themselves into the ear, yea, also into the tongue. - 1748, September 12.

THAT THE SPHERES OF SPIRITS AND SOCIETIES ARE ALSO REPRESENTED [sistantur] BY ODORS. As soon as any spirits call, then they who are there, the Lord thus allowing, are perceived as to their quality, as well the celestial as the spiritual. This happened many times, for it is immediately insinuated what is the quality of his life and of his faith. The same, when the Lord so allows, are also represented by odors; yea, perceptible [sensibiles] by spirits; as well by odors of vegetable things as by animal odors, or the various [odors] of the body; besides spheres of terror, fear, sadness, anxiety, as [was the case] today, on account of which they fled away; also [the spheres] of greatness of mind, which are various [quae varioe, I think]. - 1748, September 12. There are also mixed spheres of thoughts and affections, for instance,

that the dragon cannot bear it, when they believe him to be less deceitful than others, and more upright than others; because he desires to command all; he sometimes complained of that sphere, and betook himself elsewhere; in general evil spirits cannot tolerate the sphere of faith, therefore, the perception of spheres is taken away, diminished and increased by the Lord; and so the spirits to whom it is repugnant fly away as also a spirit now complained. When they wish to explore the angelic sphere, as to what and of what nature it is; it so penetrates the interiors of the spirit that he is turned into such things, and thus appears, as they are represented, like clouds, flamy, white, black, and many things; also into animals according to nature and state. - 1748, September 12.

THAT SPIRITS SPEAK THOSE THINGS WHICH OTHERS THINK INTERIORLY. It is known that there are subjects who speak, and he who speaks, speaks from the thoughts of another; which was now plainly shown me when one spoke, and I thought him to be a certain one, when yet he who spoke was not so; immediately another said that the subject spoke the things which he thought interiorly, which could not be prevented. Hence, it may be manifest that these things which subjects speak, are the thoughts of others, as has been observed several times previously. - 1748, September 12.

A VISION CONCERNING MORE SUBTLE MAGICIANS, AND THOSE WHO ARE RASHLY DESPERATE. There first appeared to me a bunch of large red grapes, upon a plate, at whose size I was astonished; then appeared to me a face in a window, from which I could infer that I would see something worthy of observation.

Then a certain one [from] amongst the extremely audacious in the world, inasmuch as he could not, as he said, endure those things which had happened to him, being excited by fear of the loss of his reputation, which he was very solicitous about in the world, then took counsel to seek another Lord, as certain evil spirits [did] previously; but no matter what was told him; it was in vain, [as he was] obstinate for going, wherefore he withdrew [elongavit se] backwards [a tergo] more and more in mind in order to seek another Lord, and another heaven, where he could be without such loss of reputation, which was all that tormented him, together with other things which happened that he had to endure before he could enter heaven. Wherefore, he withdrew backwards more and more, and did not wish to return, although those sent to him said many things [to induce him] to return. The distance backwards was farther than I supposed could be given within the space of the Grand Man [maximo corpore].

At first he came to those who furnished him everything sweet, so that they lived together in delights; thus in performing mutual offices, with such a life for an end, so that their life might be sweet; thus simulated friendships, for the sake of sweet conversations. At first he said that he has there found others with whom he could live. But it was shown me that they were interior magicians, charmers, and the like, who are sent thither at first, when they came from the life of the body, so that similar things might be recalled, in order that they may be finally vastated. That they were of such a nature, was shown me, by means of an angelic view [intuitum] of such things. There appeared attenuated [tenuia] and bloody intestines. Hence was given to know that such are there at a distance backwards, who indulge similar things, so that they live for the sake of the mere end of thus enjoying a sweet life, and thinking they mutually love one another. But the end shows the quality of the love. In the other life, these are also devoted to magic arts, divinations, and the like.

When he was told that they were of such a character, and that as he was unaccustomed in the life of the body to such things [he was so] afterwards, [that] he afterwards came into the soul and nature which he acquired to himself, then he removed himself farther and farther backwards, till he was told [that he was] at the bounds of the universe. He then came into the society of those who said that to die or live is the same, whether life or death, and cared nothing whether they lived or died. He then found such as are farthest backwards, and because [he was] similar in life, he was hence kept in that acquired nature, was then in his own life, and shouted a long time [kackt folck, kackt folck], and those with whom there was perceived no such thing, were of no estimation in his mind; he ran farther, and farther, and shouted kackt folck; and then was communicated to me the quality of his life, which was such, that the respiration was, as it were, in the greatest liberty, because [he was] with such as he is. Hence [came] his free thought [which was] as it were, diffused into all, with the respiration entirely remitted [remississima] into the general principle of all whom he esteemed, as if he might be as one with them. Such was his life.

I spoke with him concerning the nature of that life, to wit, that when they are in battles and dangers, they must not fear death, but outside of battles to have such life [springing] from persuasion that they alone are men, and worthy of living; this is mad. In like manner they are in madness in whom a false persuasion is induced like beasts, when they are so bent back [retorquentur] that they cannot be drawn back [reduci] any farther.

Afterwards he returned in an instant, for distance of place and removals are phantasies in the other life; they are induced by magicians to whomsoever permitted.

It was then also granted me to know that such esteem, above all others, them that are without fear, without reverence, and without shame. - 1748, September 13.

HOW GOOD SPIRITS APPEAR WHEN INSPECTED BY THE ANGELS. There was shown me, as it were, a long porch, where there were many men and virgins. I did not [well] see or remember the decorations. I was told that thus appear angelic spirits; when beheld from heaven, that is, from the Lord. - 1748, September 13.

THAT SCIENTIFICS ARE ALSO IMPLANTED IN SPIRITS. It was made known to me by experience, that spirits retain in the interior memory, what they hear, see, [and] perceive, just as men [do in] the exterior memory: but that they cannot recall these things, [but] only the Lord [can]. It was made known to me, that they occupy the memory of some, so that they who have been the longest with me know better than others what has been transacted, with [in] [apud] me. Again, I perceived that it was also recalled into the memory of some what had befallen them after death, as [per instance] what they have endured, concerning which I had no knowledge: besides other things, which I do not recollect. - 1748, September 13.

Still more [is this the case] amongst the interior: for instance, amongst the angels, with whom remain the minutest things, according to degree of perfection: for the law is, that nothing is ever without a use.

THAT ANGELS CAN KNOW FROM A SINGLE IDEA OF MAN OR SPIRIT HIS WHOLE NATURE. A certain spirit, when he heard that angels can know the whole nature of man, from but a single idea of a word, was astonished, and wished to be confirmed concerning it, through experience: wherefore an angel came to him, and disclosed what he perceived from a single idea of his, which however did not seem so [very] evil, and told him its quality; who, inasmuch as he had as an end, the glory of reputation and name after death, and indeed so much so, that no other man [could] more desire [fame] [the angel] showed him of what quality [was his idea], having found, to wit, that if he could have killed the universal human race, for only the glory of his name, he would thence derive the greatest pleasure, so that he had no mercy. He had acquired this by that actuality, inasmuch as he took glory and pleasure from [in the sight of[ thousands stretched and lying in blood after battles. - 1748, September 13.

CONCERNING CHANGES [variationibus] OF STATE. It is also usual in the other life for them to be reduced into an infantile, youthful, and adolescent state so completely that they do not know other than that [they are] in infancy, boyhood, adolescence. A certain one was now also reduced into that state, and did not then know other, nor speak other, than as if then in early adolescence: yea [was] with his parents and ancestors, who previously had not been able to love him on account of actualities which he had contracted: but then the love in the parents towards children or storge was excited, and they loved him tenderly. Their love was also communicated to me. He spoke indeed in such a manner, that if he were not a boy, he could have made his parents indignant: for from controversy with a brother in infancy, he said that he would take away everything: by this also [his] infantile [principle] could be perceived, that he would take away the love of parents. Inasmuch as there were many infantile, this principle was what they loved, and they comforted him [telling him], that he could carry away nothing: and now I perceive [his] brother who, though he died in infancy, is now a man, insinuating that he was willing to give him all that was his, and then [showed] a tender love, whereby the other was so affected even in opposition to [his] actuality, that he shed tears. - 1748, September 13.

THAT EVERYONE IN THE OTHER LIFE MUST PERFORM USE, AND FROM USE, POSSESS HAPPINESS. I spoke with spirits [to the effect] that in the human body even the excretions perform use: for instance, the three biles which otherwise [for other reasons] are to be cast out, yet still perform signal uses to the intestines, and in the digestion of food: then when the remaining parts are carried out, they perform a use to the fields: hence useful [things], through barley and the like, again perform use in the body, and so on still farther. Hence it was spoken concerning those in the other life that [they] all must perform use, so that there must be no one who does not perform use to his world, the human race, the world of spirits [and] to heaven: finally, that in heaven their felicity consists in the performance of use, so that thence they obtain felicity from the Lord. That [their] felicity [springs] from performing use is evident from this, that the Lord grants them to love ends, which are uses. etc. - 1748. September 13. It was illustrated by this, that in an army there ought to be no one who is not of use: it is the same in general society, and the kingdom: otherwise he is a useless burden which [cannot be] in the other life in the Lord's kingdom, where nothing lives but uses on ends, and hence loves. - 1748, September 13.

THAT THE HUMAN BODY IS ENTIRELY FORMED FROM THE GRAND MAN. It was insinuated from heaven that this may be evident from man, whose body is entirely formed according to all the judgments [arbitria] of the will, so that it may bring it forth into act; the will is of love. Moreover, the human cerebrum is formed after [ad] the idea, as they call it, of the universal heaven of angels, and world of spirits: and from the cerebrum, as from heaven, exists all the form or structure of the body, so as to be able to correspond to its nod. Hence it is evident, that everything [pertaining] to the body, is representative of celestial and spiritual things. - 1748, September 13.

THAT FEAR IS OF SHAME ALSO [tum] OF REVERENCE. From a living idea [and] at the same time from living experience, it was given me to know that they who are devoid of all fear of dangers, as has been already said, concerning an audacious [spirit], unless he had possessed in a like degree the fear of loss of reputation, name, and the like, which would expose him not only in the eyes of the world [mund], but of himself that he would have been such a base urinous excrementitious [principle] that a baser could not be conceived. Wherefore, he possessed such a fear as cannot be described, which restrained from wandering [beyond limits] such a mind, as was completely devoid of fear of death in dangers. For fear of losing the name of bravery [fortitudinis] was so great,

as to be in a completely similar degree with fear, in danger of death. Hence may also be evident how the Lord led him, so that he might not be a baser excrement than ever anyone in the world [could be]. This he also acknowledged, and confessed that there would have been such an indescribable excrementitious [principle], were he not the most timid of all in the world [universo orbe terrarum]. - 1748, September 14.