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

Spiritual Diary

Others, also, are similar. A certain one could likewise convey himself into others so cleverly, and dispose his dexterity into such a form, that he was able to penetrate to the soul's interiors. With this skill, moreover, were mingled such things as belonged to erudition and inward cleverness from memory. They also supposed him to have an understanding of such a kind; but it was ascertained that he had not any from an interior ground, not even in any single matter (Gustav Benzelstjerna).

Many others, also, have been esteemed as learned in the world, and some as more learned than the rest of mankind, because they knew how to speak from the memory as if from the rational, when yet nothing was from themselves but from others. Their interiors were fast shut; and in them there was obscurity and gloom, in place of light (Lars Benzelstjerna and Eric Benzelius).

Of a like character are those who have by many means confirmed their own doctrinals - which were nevertheless falsities - until they appeared to them as true, according to the extent and kind of the confirmation. These, howsoever it may be declared to them that the truth is true, do not apprehend it in themselves but outside themselves; thus, in natural or external light, not in internal. It is ascertained that such have not an Intellectual: with them, this is obscure and closed. But the simple good, who have not confirmed themselves, have the interior open, and not only apprehend more readily than those learned ones, but, also, when they hear the truth, believe - principally from good.

Of such a character are those, especially, who have confirmed themselves about faith alone, and have not lived the life of faith because they have believed that the life counts for nothing, but that salvation is by faith alone and not by any goods of life.

Investigation was made as to whether such ones are able to be raised into heavenly light; and it was proved that they are not able, because [their Intellectual] is closed and cannot be opened. There were present, at the time, certain Englishmen, who, because they have interior light [lux], were elevated. In general, the case is thus: That sensual lumen appears like spiritual lumen to the uninstructed, so long as it is not known whether it is from the memory or from the understanding; and, besides, sensual lumen is more brilliant than interior lumen, because it is in the world. Especially are those in sensual lumen who are evil; they are far more crafty than others: wherefore, they were called by the Ancients, serpents for they are better able to reason than others.

 5708-1 I remarked to spirits, respecting the light arising from confirmation, that, when a thing has been confirmed, it appears luminous. This was made manifest by experiences but I said that they must remove confirming things, and contemplate the principle itself which is confirmed, and examine whether they are able to see anything of light, namely, whether the principle is true or not true; because, whatever exists or comes to the mind from another, even though most false, is yet able to receive light through confirmation. When they were brought back to the principle itself, they saw nothing at all; they were in darknesses, so that they did not see anything. It was then granted me to say that they would be able to see, if they could admit light from heaven into it; but light from heaven enters through good, thus through the will: wherefore, if they were in good, then light [lux] would be in the principle itself, so that they would see it clearly, for heaven does not enter by any other way than by way of good or of love, thus through the will; consequently, that if they have lived the life of good, they would then see light in the principle itself, but otherwise, nothing but darkness. Hence, they would then see confirmatory things in the Word, and would likewise see confirmatory things in their memory; those only which confirm would be called forth, and thus there would be light there too. It was shown, further, that even though it were truth itself which by confirmation had received light, yet if there was not good of life, the truth itself would in like manner be in darkness, also. Wherefore, they were told that, even if they knew all things which were in the universal heaven, and yet were not in the good of life, they would still not have heavenly light, but an inferior light which is merely natural; which is such, that if there were evil of life, it would still perish.

Afterwards, I spoke about the foundations of truth, that they are two, one from the Word, the other from nature or from the truths of nature; and that the foundation from the Word is for the universal heaven, thus for those who are in the light [lux] of heaven; but the foundation from nature, for those who are natural and in natural light [lumen], thus for those who have confirmed themselves from the letter of the Word in things not true, yea, in falsities, so as to be convinced of them. For these are no longer able to be convinced from the Word. But, still, they [i.e., these two foundations of truth] agree the one with the other; which is proved by a contemplation of certain things in the Word. Since sciences have shut up the understanding, therefore, sciences may also open it; and it is opened so far as men are in good. And it was also proved that all things of heaven constantly have their foundation in the laws of the order of nature, in the world and in man, so that the foundation remains permanently fixed; just as are the body and the things which are of the body and its sensation, compared with the interior things which are of the will and understanding; but, still, because falsities have shut up the Intellectual, and all ideas of thought are based upon natural things, therefore, also, such things must be as a foundation to the former, with those whose ideas are false.

The Word, also, was spoken of, namely, that it is the foundation itself, but only for those who live well and acknowledge the Word as holy and Divine; but, with those who are in doubt respecting it, either by reason of various things in the sense of the letter, and the style, and such things as they think to be trifling, and for other reasons - that for them, the Word, such as it is in the internal sense, or in its interiors, must be laid open even by natural truths, by means of which conflicting ideas are thrown off etc. How the foundation from the Word accords with the foundation from the truths of nature, was shown by two examples as, for instance, he who has confirmed himself against the Divine because he sees the good in a mean condition and in poverty, but the evil honored and rich, and that such things are obtained by craft, - in such a case the natural truth is also founded on the Word, because being promoted to honors and riches in the world are not real gains, or real blessings, both for the reason that they seduce and lead away from heaven, and that they are temporary and thus nothing to eternity, therefore, comparatively, they have no Esse in themselves; when yet what the Lord grants is that which is eternal, and through means which lead thither, and riches and honors are not such means. The second is, that, [there are those] who think that there is no life after death and that man dies like the beasts; also think that there is no more of intelligence in man than in beasts, save that man is able to speak; that beasts think as much as men, and draw conclusions from various things, and in many respects are more skillful and more intelligent than men, and very many other things. But science teaches that with man there is given an internal and an external; and that the internal can be elevated to God, and consequently think about God, and about those things which belong to heaven, which are innumerable; also, that it is able to be affected by Divine things, and so be conjoined with the Divine, which is Eternal; and that which can be conjoined with the Divine is also unable to die. This scientific conjoins itself with the Word: that, namely, there is a life after death, that man has an internal and an external, that the internal can be elevated to God, can perceive those things which belong to heaven, and can be thus led by the Divine according to the laws of order in the heavens, which are the truths disclosed in the Word. So in all other matters. In brief, nothing can be founded upon scientifics except it be previously founded upon the Word. This must be first: the other is only a confirmation from man's scientifics.

THE LAST JUDGMENT, AND TOWN IN THE OTHER LIFE. My interior sight was opened, and I looked into a street of Stockholm, the large new street, 5711-1 and then saw many people walking about there. I was afterwards led through into that street; and there were angels with me who said that in the surrounding houses in that street not any one was alive, but all were dead - that is, spiritually - so that they shuddered, and were unwilling to go farther. When those in the houses there are dead, no windows appear in the houses, but holes, within which all is dark; but when they are living, windows appear and men at them. I was next led through to the little new street: 5711-2 it was said that some few, there, were living. After this, I was conducted back towards. . . . . . . , 5711-3 at the marketplace. There, scarcely anyone was living. . . . . ., that, there, some were. Likewise at the other side of the bridge, where. . . . ., In the market-place there were not any who were living, except in one house at the corner. . . . . ; none, moreover, in the large houses there. Next, [I was conducted] to the long street out of the market-place, . . . . . the chemists shop, 5711-4 also, no one was alive; but I did not look far within. Nor was there anything living from the market-place towards the sea: and so on. They said that, nevertheless, all the houses were full, but those who are not alive do not appear to the angels; but that when spirits, especially evil ones, walk about in the streets there, windows appear, and the men there in the light; for the evil see in their own light, and also see those who are in a like light. Bergenstjerna was there, in the street, the large new street; also others, who said that they [the inhabitants] appear before their eyes, though not at that time.

Afterwards, I was led through the London which is referred to above, 5712-1 and was there conducted along the back part by the meaner [thoroughfares], almost as far as the Exchange; 5712-2 and it was said that neither were those there living, nor, also, those at the other part. In Cheapside, some were; and also at the part by the temple. 5712-3 I was not led any farther. Hence it was plain that few at that part, there, were living.

It was said, moreover, that, at the east side of London in the other life, is a little city where upright and good men dwell, but the vile appear, to those who are in the town, towards the west; also, that it is not allowed those who are in the town to enter into that city. They are prevented by watchmen; and, besides, they cannot endure the sphere of their life. As soon as they come thither, they are seized with agony, and retire: thus are those protected. They are at the east there, because the east is the good of love and of charity. It was perceived, moreover, that, as long as the large town is preserved, there is there such a city at the east; but that there is not such a city in Stockholm. I was also conducted through that little London-city; and some there spoke with us.

It was said, moreover, that, outside every city whatever are out-and-out robbers, in great number, fields full of them; and that nobody dares go outside a city, for then he falls into the hands of the robbers and incurs many perils as to life: wherefore, all remain in the cities, nor do they go out. I was also conducted outside a city; and there was a crew of robbers, who knew instantly what I was, and how they could attack and destroy me. For such things are their study; so that, as soon as they see any, they perceive their lives and attack them. Those robbers do not dare to enter into the cities. If they enter, they are not admitted into any house, but remain in the streets; and when they make an appearance they are ordered to go out, which also they do; for, when they stay in the streets they have not any power, because, in the cities, law always reigns, and hence there is security, as in the cities of the world. But [it was said] that if they are admitted in a house, they destroy those who are there. Not one of them, however, is admitted into any house, unless the house is such that those who are there are no longer able to remain in it; for as soon as they enter and see the men in a house, they know instantly of what character they are, and connect themselves with their dispositions; and, as soon as they are connected, they have communication with them. This is also the case when they are outside the cities. They [i.e. the dwellers] are thus infested until that house is rifled.

It was said, moreover, that, when a city is such that there are no longer any good there, it is then destroyed, and that this is their last judgment. It was also said that such cities are destroyed in a very short time, and that the dwellers in them are scattered abroad, and everyone driven away to his own place.

The reason there are such cities [as in the world], and similar houses, is owing to men in the world who dwell in cities and houses there; and because such ones are in them in the other life as in the world, and in like houses; also, because the correspondence is close and material, according to the ideas of the thoughts of men in the world. But now, in this last time of the Church, another arrangement takes place, and another correspondence: thus, through correspondences not so direct and close, but more remote.

The part of the city of London to the west was also destroyed.

It was said of those in the houses [in] the cities, who were not good, that they pay no attention whatever to heavenly things, but turn themselves from them; and that they do nothing else but talk to each other about worldly and bodily matters, and eat and drink, and listen to the things which happen round about, as with such people in the world: that, in a word, the delights of the world and the body are their life, and not at all the delights of heaven. They formerly attended churches; but, now, there no longer appear churches for them.

 5720-1 AFTER DEATH MAN BECOMES AS HE HAS LIVED; ALSO, HE IS IN HUMAN FORM. That a man is his own good and his own truth, was shown from the obedience and unanimous agreement of the body with his spiritual world, or with his will and understanding. This appears to the life; so that when the man wills the body acts, and when the man thinks, he also speaks, with all the organs - the face also speaks too - to such a degree that the very will appears as it were in the body; so that, when the hand does anything, it is as if the will is in the hand; when the mouth speaks, that it is not the thought but the mouth with its organs; and so on with the rest: thus, that the man's will is everywhere in the body, and not as it were enthroned in one place, although its beginning is in the brain. Hence is plain what the body is, that it is only the Voluntary and Intellectual in a form. Why not [also] the spirit? - which is the man after death. This is more than a man, or [more than] will and understanding; for a spirit is nothing else in a form, which form also is the human, because the whole heaven, and the whole Divine, is from such a form and in such a form; and since such has been man's form in the world, still more must it be when he becomes a spirit. Hence it is that a spirit appears altogether according to his love, thus according to his will, or according to his interiors. It is plain, from this, that a man's life determines the quality of his spirit, and that he is such as his life is, thus as his will and understanding for the whole of man's life refers itself to those two, and proceeds from those two.

 5721-1 It was moreover stated respecting those in Stockholm, that they care for nothing except to hear what happens in the city and outside the city; as, for example, who was with me, whether a thing is still so and so, but nothing at all about doctrinals, [even] what they are. They allied themselves with those who were merely natural and material, although they knew that they were devils. They do this, walking about in the streets and markets, and ridicule all things; thus, there is nothing of the Church and of heaven with them. They are almost all of such a disposition that they want to lead and rule others: this is fixed in them. I saw the vastation of a part of Stockholm. The left side of the new street 5721-2 was entirely destroyed, so that there was no longer a single house, but only a waste; also a part in Sodermalm, at the farther side there, right up to the houses nearer to mine; and everyone was cast forth according to his nature.

THE DRAGONISTS. There was a certain one who was only a material or sensual man, who was yet an archbishop (Eric Benzelius). In the life of the body, he cared nothing at all for the Word, and very little for the doctrine of the Church, but only for worldly things, languages and researches relating to his country. He possessed the Word; but it served him only for preaching, and nothing at all for life or doctrine. He even despised it, and did not believe anything - as another, to whom he confided that it was so, stated. He believed a thing to be so, whether it was in favor of doctrine, or against the doctrine of the Church. He loved himself above all things, and esteemed justice and equity as of no moment, save so far as they served for reputation. In a word, he was utterly corporeal, or sensual in the extreme. I saw him in the light of heaven: he was in a horrible form, no longer human. From his authority in the world, and from his manner of speech thence acquired, also from feigned affection, he was able to win others to himself.

Those who believe the Word, but only as to the letter, constitute the head of the dragon. They do not care for doctrine, and love themselves and the world above all things. Those to whom the Word serves as a means of honor, are the head of the dragon; those, however, constitute his tail, to whom the Word serves only for preaching, but not at all for life. When these think regarding it they despise it. Those, also, who devise plots and schemes in the world, constitute his life, or poison.

I saw a great number of robber-priests who adhered to him [i.e., the dragon], cast out of heaven; who, being explored, were totally opposed to the truths of faith, save for the sake of externals in the world. To them the gate into heaven was closed; for they did all things on account of self and the world, and nothing on account of the Divine. All these never think about the Lord's Divine when they think of the Lord, but only about the human, [namely] that it was entirely like another man's, and nothing more: some that it was yet meaner. The bulk of these were of the number of those who are in faith alone; wherefore, they are also, from doctrine, of such a character that they care nothing about life, but only faith; and all these are cast into the lakes of those who are at the southern side, towards the east. Those who were there before, are cast in still farther.

These are of the dragon; but those who are from the Catholic religion are the beast 5724-1 of the sea and of the earth, which are mentioned in the Apocalypse.

 5729a-1 THE MOGUL: ALSO THE LAST JUDGMENT. The Mongols are at the southern side beyond the Christian region. They are haughty, and desire to be distinguished above all others. They are also hostile to Christians. I saw that they were likewise cast down into hells. There were many mountains there, on which they dwell; and they were cast down. The part sank. Those from some of them were cast down into the hells: those on others, to certain places in the desert. They are haughty on account of being rich. There is a diamond mine with them; also, gold with them. All those underwent such judgment who think only about Mohammed and little about God; as all there do who are in the love of self.

HOW SOME ARE INSTRUCTED IN THE OTHER LIFE. There also occur instructions of boys and girls, and also of the simple, in the following manner. Where those are assembled who are of the celestial kingdom - who are such that they see truths and thence know them, but are not able to give expression to them; - these, when they hear those who are of the spiritual kingdom talking to each other, say, when they utter truths, that it is so, and applaud; but, when they utter things not true, they say that it is thus, and should be said thus. Where also, they are city-dwellers, and can be instructed by means of civic things, they say that they can speak better if they will, if they reflect, and so forth. Hence they think that what they speak, and what they are about to say, is true; and then resume and say it differently. If it is then true, they [i.e. the celestials] say that it is so, and applaud. They are kept in a regard for the speaker; and, moreover, he is silent. He himself, too, is thence instructed; for those things which he hears are insinuated into his sight, and thus he knows things he previously did not. The former are just as much perfected by the spiritual, as the spiritual by the celestial; for, if the latter do not hear truths, and thus see them, they are dull, for they cannot think.

THE VASTATION OF THOSE WHO ARE NOT IN ANY CHARITY: THE LAST JUDGMENT. I was at length let into a heavy state, which was one of charity grossly natural, with which earthly delights mingled themselves. It commenced from a certain one who infused profanation. He was such that he perceived doctrinals better than others, and clearly perceived those things which were stated about truths; but, on the other hand, he was such that he held in hatred all who did not pay him homage as some one superior to other people: in the world he persecuted these, so far as they did not address him obsequiously. Such was his will; and, because he was such, he could also inspire profanation in others; and when he did this, he likewise so artfully simulated friendship that they did not perceive [his real purpose]: from which infusion, many were miserably tormented ([He was] the Provincial Governor of Ostrogothia, who was the King's Secretary.) But this was turned, with me, into such an external, mixed with delight, and at the same time with some good - in such as most at this day in the world would be able to be in. This was done in order that it might be known of what quality is the Christian world at this day, and of what quality their charity; consequently, what kind of heaven they have. And I was kept in this state for two days, so that it might be known who were able to be in it; and those who were in it were separated. 5731-1

Then, in the meanwhile, those who were in faith alone, or who were in the doctrine which they call the doctrine of faith - who reject charity as of saving efficacy, or [deny] that heaven is in it but only in faith alone; - these then rose up, more than others, against genuine doctrine, without anyone provoking them, and were gathered together, and at length took counsel to call forth all, as many as they could, from every quarter except the eastern. They were not able to come there, because those there were protected by the Lord; and this right up to the Mohammedans at the western side, and to the Mohammedans at the southern quarter; besides also, in the northern quarter, those who were upon the mountains and in the plains there. They sent out as many as fifty from themselves, to a hundred places in all directions roundabout, in order that they might call forth those [there] present, and employ them as subjects; and those who remained there distributed by tens. These powerfully aided them, and sustained them in that rebellion, with the purpose of altogether destroying heavenly doctrine, because heaven was stated to be in charity, and not in faith apart from charity; thus in man's life, which makes the man, and not in knowledge and understanding apart from life. On account of this, they promoted such rebellion, with the fixed purpose of destroying doctrine itself, although it was previously shown them that this comes from heaven and from the Lord - as also they acknowledged; for the intellectual can be enlightened with every person whatsoever, and thus what is true be acknowledged. But, since they were without any charity, or without good of life, therefore, they constantly acted as impious enemies against heaven and against the Lord. They also said that they know that it is from the Lord, and that they likewise know that all are left in peace, of whatever religion they may be, if only they acknowledge the Divine, and, in the Christian Church, the Lord's Divine, and do not do evil to others who do not do evil to them. But it was in vain; for they were remitted into their interiors, which were such that they were without any conscience; as also was proved: indeed, they did not know what conscience is. Such, then, were those who were in faith alone. Wherefore, all those, amounting to many myriads, an immense number, who were not in any charity, were discovered and hurled completely down from many mountains and plains; and were cast into hells.

Yea, they were of such a character that they conjoined themselves with monks who have also been such; especially those who have believed that they are Christ, and that they have all power and Christ none, and who have performed holy things in externals because they personated Christ, and in internals were such that they were in murderous hatred against all those who did not adore them as Christ, consequently as God, to whom belongs all power in the heavens: with these, also, the former ones conjoined themselves and acted in unison.

At length, when the great bulk were cast down, those leaders who were of faith alone were reached: wherefore, certain of them became black like devils, from within and also without; so that they could no longer be recognized as men, but wholly as the blackest devils, and so were cast into hells; everyone, nevertheless, according to his own evil of life.

This I am able to assert: that he who does not acknowledge the Divine, and, in the Church, the Lord's Divine, and does not live a life of faith, which is a life of charity according to doctrine, cannot be otherwise than cast into hell, for he divests himself of everything human. Man is such as his life, from head even to heel. He who is black as to life, is black altogether. Let them think howsoever they will, and let them persuade themselves against it in what manner they please, yet, nevertheless, it is eternal verity. Yet, let them know that men of every religion may be saved, even those who are in the doctrine of faith alone, provided only they live the life of faith, which is that of charity, and thus do not appropriate inwardly in themselves such things as are diabolical. The external signifies nothing; because, if this is separated, then it is their internal which constitutes the life, not the external without the internal. It has been commanded me to openly declare this to them.

It was also searched out, by turning them to their loves, that they did not act on account of any zeal for doctrine, but from the delight of evil-doing; likewise, that, since they commanded others in life, they were now also such that they were able to lead to evil - doing others who were like themselves.

These are they who are called "he-goats" by the Lord; of whom it is said that they did not exercise any charity, and that, therefore, they would go into eternal fire for they are in the dragon, and constitute some part of it. They were in their mountains for a while; and there led an external life, for they were detained in that; but, when their thoughts penetrated roundabout, and infested all, so that they did not know what doing good was, then their externals were taken away and it was shown of what quality they were.

THE LAST JUDGMENT OF THE RESIDUE OF THE CATHOLIC COMMUNION. Above the head were many from the Christian world, who showed me that they were in greater light, and also in greater heat than others; and, inasmuch as there was there, and fell down thence, before my face, a flaming evil light, it was perceived, that perhaps it was not well with them, and that the light was false and the heat unclean. It was then discovered whence their heat and light was.

The heat was borne in by those who were in the western quarter, - by monks who believed themselves to be Christ, and wanted to be worshipped as gods on the ground that they possessed heaven and thus had power over the souls of men, and on that account behaved themselves in external form like saints, so that they might induce the simple to believe that they were in a manner gods. But when they were at length explored, they were inwardly profane; for every single one who was not willing to acknowledge them as gods they held in deadly hatred, and with such vindictiveness, that, in the last degree of their ferocity, they wished to kill them. Thus, they were inwardly devils. In order to seduce all others wherever they could, they devised arts so that they could let in heats, and this in divers ways and from various places, both good and evil. And this they effected by means of transfers, which can take place in the other life; for such things can be transferred to others. They wished, by this means, to induce a faith that they were gods.

Those who infused the light, were also in the western quarter there, from two places upon mountains: upon a double one towards the north, on another towards the south. Those who were on the double mountain at the north, were also of the Catholic communion, and were similarly expert in the art of transferring the light from the place where the light was, also from the genuine truths of faith, which they had among them - which was permitted; but such ones were in the persuasion that there was a Divine, but that all those things were from nature. Respecting that matter, they infused a deadly persuasion, which it was granted me to perceive; and they wished, by this means, to induce the faith that they were gods, and that they were able to give heaven to anyone they pleased. They thereby seduced many simple-minded ones who, being nevertheless good, were preserved; for they had a powerful persuasive faculty. Their intention was, as they were also forced to proclaim, that, when they had induced that faith, they would afterwards rule over the souls of all, and over heaven, because heaven is conferred by them. Hence it came to pass that that mountain opened itself in the midst, and swallowed them all; and those there were dispatched into the deepest darkness, which was now and then changed into infernal fire. Also, the mountain was immediately opened above; and from it, too, all of such a character were cast into the same gulf; and this even to many hundred thousands. The like happened with the other mountain, which was towards the south, more in the western quarter.

MEN DO NOT KNOW WHAT REGENERATION IS. Many were explored, even those who in the world were more learned than others, as to whether they knew what regeneration is, since that is the essential of salvation; for the Lord says, that he who is not born anew cannot enter into truths, and elsewhere it is said, those who are born of God. But all said that it is Baptism, because it is said by water and the Spirit, and that they do not know any other regeneration. But I marveled that they did not know what regeneration is, when, nevertheless, writers and preachers so often state that the old man must be slain in order that the new may exist and concupiscences in like manner, that man may have new life - and the like; which involve regeneration. Hence, also, I believed that they understood what regeneration is; but, inasmuch as they did not understand what regeneration is, they therefore invented justification, about which they say similar things, but with all kinds of differences; for example: that evils are not imputed to him who is justified; thus, that he lives sinlessly, though he live in evils like any other man. The reason they did not know, is, because they insisted that man is regenerated by the truths of faith, consequently by faith alone, and not by the life of faith, which is charity; and, since they did not wish to know what the life of faith, which is charity, is, and did not make it a means of salvation; since, also, they did not know what spiritual love and affection are, nor, therefore, what it is to be led by the Lord; therefore, they were in such ignorance about the very essential of salvation, and for this reason devised justification, and cherished such an opinion about it, as, that, when a man is justified evils are not imputed. From this the quality of the Church is manifest. What regeneration is may be seen in the Heavenly Doctrine. 5740-1

IT IS NOT KNOWN WHAT REGENERATION IS. Many of the learned theologians were explored, in the other life, as to whether they knew what regeneration is, but no one of them knew. Most of them said, To be born anew through water and the Spirit, - by which they understood baptism; some called it justification; and I was exceedingly surprised that the more learned in the world did not understand this matter, which, nevertheless, is such an essential of the Church that no one can enter into heaven except he be born anew, according to the Lord's words in John, chapter 3. I was exceedingly astonished that they were unaware of this; when nevertheless, the majority know from the Word how to describe regeneration, so that it appears that they know it thoroughly: as, for example, that the old man with his concupiscences must be slain, and the new must arise; and that in the new life he will walk before in white garments, and will see evils, and other like things; by which he who knows what regeneration is, if he is able to look no farther than to the words, believes that they must know what regeneration is: but they did not then say these things. It was asked whence it happens that they do not know what regeneration is; and it was ascertained that they do not know what charity towards the neighbor is, or, consequently, what the good of life is; and, inasmuch as they believe the good of life, or charity, not to be an essential of salvation, but only faith alone, even though a man were destitute of good of life; and that through faith alone, from mere mercy, heaven is given to those for whom the Lord intercedes; - inasmuch as this is perpetually in their minds, therefore, they can yet in no wise know what regeneration is.

THE LAST JUDGMENT AND THE DESTRUCTION OF THE OLD HEAVEN AND EARTH. The vastation previously described lasted for many days; and at length there appeared as it were a hand stretched out by the Lord over the heavens, and then began that battle between Michael and the Dragon which is described in the Apocalypse. 5742-1 On the western side, towards the north, there appeared as it were a combat, [reaching] from the elevation thence, towards the heavens which were above the middle-which were very numerous, and where were vast numbers of angels not known to me before. They could be counted by myriads. In that entrance, were dragonists; and they spoke with those [in these old heavens], and all then turned to them and listened to what they said. The heavenly doctrine, especially concerning the Lord, was then impugned by the Dragonists; and then everyone who heard was reduced to the state of his thought about the Lord, in which he was in the world; and it was then manifested, that most of them rejected the Lord's Divinity, saying that they did not wish to know anything about a visible God, but about the invisible. It was said to them that the Lord is also the invisible God; for He is one with the Father, and is in the sun [of heaven], and has been invisible in the world since His ascension from the sepulchre, and many more things from the Word. But they were all unwilling [to accept] this. Moreover, inquiry was made as to whether they placed anything of salvation in the life of faith; but they said, Nothing; only in faith: thus, in thinking alone, and nothing in willing and doing, that is, living. In a word, they were turned to all the quarters, and their quality searched out. And it was also said to them that they were dragonist spirits who urged these things, and to whom they give assent, and that the Lord teaches otherwise; but all in vain. This proceeded through all the heavens which had been gathered together since the Lord's advent, and all in them who were of such a quality as has been stated, were, after a tremendous battle, sentenced to be cast down; but, still, they insisted that they would remain there, because they have been there so long.

Wherefore, the Lord was seen to descend out of the Sun, as it were in a bright cloud, to the heights, and gave judgment that all of such a character should be cast down. And when He withdrew into the Sun, they were also driven out, and this for a great length of time, successively, according to their connection with heaven; and, as to the larger part, they were thrust down into the western quarter, where the number was so great that it could not be reduced to computation except by taking hundreds of thousands as one. But [I am unable] to describe all and every one of the incidents of the battle, which was a temptation, and, indeed, the most grievous of all temptations, continuing almost to despair. The Lord held them in truth, but the devil in falsity: consequently, they were as if in internal collision; by which, also, 5743-1 it could be evident of what kind the Lord's temptations were in the world, when He admitted the hells to Himself; and of what kind the last, of the Cross - respecting which it can only be said that they were unspeakable; nor could they be comprehended, or imagined, by any man. It was said that the Lord sustained them from earliest youth right up to the end of His life, and that He thus subdued the hells, and reduced the heavens and all things [in them] into order; also, that He, at the same time, glorified His Human; - without which things, no mortal could be saved.

The whole western quarter was full of such ones as had been cast down from the heavens on every side; and the earth there opened itself, and they were enveloped in a cloud so that they could not rise up any more. They were all such as did indeed acknowledge a God, and live morally well, but only thought of the Lord as of an ordinary man like themselves; nor did they do good on account of God and because it is enjoined in the Word, but for the sake of self and the world; neither did they abstain from thinking and willing evil but only from doing evil, for fear of the law, of their life, of reputation, of honor and gain: who, in a word, whatever they did, did it for the sake of self.

In the beginning, in [the "old"] heaven, all were picked out who had lived well, consequently, in the acknowledgment of the Lord, and were in a good life for His sake and that of the Divine Commandments; but, because these were few and the heavens immense, therefore many others were admitted, and, at length, all who have lived morally well. Happiness, also, was given them, and all things in abundance, so that nothing was lacking; and, at length, they began to admit others on the ground of mere piety, if only they simulated devotions, and likewise such as in externals only appeared upright and devout, though in internals they were most wicked. Angels, also, were sent to them by the Lord, who exhibited such things to them, but in vain. Wherefore, in proportion as the multitude of such a kind increased, so their interiors were at first opened, and they yielded themselves to them; but all the good were taken out thence and concealed in different places. These, afterwards, composed the new heaven.

Thus perished the old heaven and the old earth; and all those were cast into hell who did not live the life of faith, which is charity. These are also called the he-goats, who were on the left hand; none of whom bestowed anything from internal charity, but only on account of what is external. These things lasted from the 31st of March to the 11th of April, when it was the feast of Easter, 1757.

Those are all called Michael, who fought for the Lord's Divinity, and [for the truth] that He and the Father were one, and thus that God is one, and who fought on behalf of the life which is called the life of faith or charity. For those who do not acknowledge the Lord's Divinity, all, in heart, make nothing of spiritual things, or those which belong to heaven. They talk about God, but do not care for Him; they go over to any opinion whatever of some evil [spirit]; principally, at the first temptation. Those who were Michael were chiefly from the ancient heavens, who all remained steadfast; also of those who were among them from the gentiles, and from infants everywhere at that time grown up.

The western quarter, from the northern angle as far as to the fore-part of the southern [portion], was filled with these who were cast down; some, also, were elsewhere. The dragonists, however, proceeded out of a line from the southern [portion], which we have before spoken - into the rear of the western [part], as far as towards the north, in a curved line resembling a tail; but in the darkness there beneath that region.

In a word, the heavens which were collected from the Christian world after the Advent of the Lord, successively declined, as is customary on earth. At first, those in them procured heaven in themselves and worshipped the Lord, and thus also had heaven without themselves; thus, it was in its proper order. But, successively, the heaven in them began to be overshadowed and at length to be dispersed; and then they wanted to have the heaven which they knew, outside themselves; and they called this heaven, and then there was no longer any internal. It was also permitted them to have heaven outside themselves; and this consisted in amazing magnificence which was indescribable, in palaces, in colonnades, in galleries, in embellishments, in paradises, also in dignities and the like; and also in grandeur from multitudes of servants; thus, in dignity alone, and in external self-worship for the sake of these things. At length, when they were not able to have such things from the Lord, because they regarded themselves and not the Lord, from Whom those things were, they provided them for themselves, through phantasies and arts unknown in the world - which are innumerable. Thus they went on incessantly; not that those who were of the first resurrection were such, but those who [came] afterwards for as these came into heaven, the Lord, of Divine Providence, removed the former ones, or secreted them there, so that they should not be seen; wherefore, when they placed all things in nothing else than external splendors and pleasures, then, at last, this judgment came which has been spoken of.

Meanwhile, purifications were occurring continually; for those who in the world led an evil life, in adulteries and thefts - thus wicked atheists - were not admitted, but were cast into hell. The purification from such ones went on continuously; but yet the case is as with the blood in the body although that is continually purified, still, it tends, notwithstanding, to the death of the whole body. Hence there is now a new heaven.

Footnotes

5708-1 Nos. 5706 and 5707 are missed out in the Latin. It is simply a lapse in the numbering. -TR.

5711-1 Swedish, stora nygatan.

5711-2 Swedish, lilla nygatan.

5711-3 The MS. at the gaps was undecipherable. -TR.

5711-4 Swedish, Apotheket.

5712-1 Nos. 5012-14, 5016, 5092, and 5360. -TR.

5712-2 Swedish, Borse.

5712-3 Probably St. Paul's Cathedral, - unless, indeed, the locality called "The Temple" be meant. --TR.

5720-1 No. 5721 is placed after no. 5719, in compliance with the instructions conveyed by the Author's asterisks, which are reproduced. -TR.

5721-1 No. 5721 is placed after no. 5719, in compliance with the instructions conveyed by the Author's asterisks, which are reproduced. -TR.

5721-2 Swedish nygatan; - see n. 5711, above.

5724-1 See SS 25.

5729a-1 There are no nos. 5725-5729 in the original. -TR.

5731-1 Sidebar: "He was afterwards cast into the gulf where the profane are, far away in the south-western quarter."

5740-1 See the chapter on "Regeneration" in The New Jerusalem and its Heavenly Doctrine, n. 173-186. -TR.

5742-1 Chapter 12.

5743-1 In the margin: "N.B."