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

Spiritual Diary

THE ENGLISH. The English are of such a temper, that, if anything is written which is not approved by those of whom they have once formed a favorable opinion, they see nothing in it except the letter, or sense of the letter, and not the general sense, or are like one who hears a speaker and attends only to the words of the speech and its eloquence, and not to the speaker's meaning. But when anything written is approved by those of whom they have formed a favorable opinion, they do not then see the sense of the letter, but the general sense. They are, then, as it were in illustration regarding the thing written, so that the approval [of those they esteem] confers illustration on them. Hence it is, [that] when anything is commended by these, it is procured by thousands; but, if not commended, it is not procured by anyone, scarcely by one in the whole kingdom. So like are they all to one another.

THE GREEKS AND THE MOHAMMEDANS. - THE LORD. There were with me many from Greece, who dwell with the Mohammedans. They complained about the Mohammedans, that they often tell them that they worship three gods, but they reply that they worship one God, and that the three are one; but yet they persist that there are three whom they worship, since they name three and think of three: but they still reply that they worship one God. When they ask which God of the three, they reply that they worship all together. The Mohammedans do not desist from this infesting until they reply that they are merely names of the one God; then they become silent. Afterwards, there were with me Mohammedans from that part; and they inquired concerning the three names of the one God. I thereupon stated how the case is, namely, that Christians have derived this from the sense of the letter of the Word, where three are mentioned, when, nevertheless, they are the names of the one God. They said that they also had the Word, but read it very little. They believe that our Lord is the Greatest Prophet; but I said that He was born of God, and that this is clearly asserted in Matthew and Luke. They said they were totally ignorant of this, and that they have believed Him to be the son of Joseph. I afterwards related why the Lord came into the world - not in order to reconcile the human race to the Father, but to make the Human Divine, and thus to keep the heavens in order even to the last, and also the human race, to which, but for this, the Divine could no longer reach. On hearing these things they were silent, and many acquiesced. I also stated, that, in the Word, Prophet signifies one who teaches truths, and also the doctrine of truth, and, where it relates to the Lord, Divine Truth Itself. They asked why Christians are not taught from the Word, that there are not three gods but only one. I said that they remain in the sense of the letter of the Word, and cannot be enlightened because they imagine that faith alone saves, howsoever they live; and that, therefore, they cannot be conjoined with heaven and enlightened thence. This, also, the Mohammedans perceived to be the case, saying that they live according to the precepts of their religion, and that these are the laws themselves; and that not to lead a life according to the Divine laws, but merely to regard the civil laws, separately, is foolish.

A WING UPON THE HEAD: THAT [THOSE WHO APPEAR THUS] ARE MESSENGERS. There appeared to me a single spirit with a little wing at the left side of the head; and they said that those sometimes appear thus who are sent by one to another, with letters or messages. Hence was evident whence the ancients derived their custom of representing a wing on the head of Mercury, who was the messenger between their gods.

CONJUGIAL LOVE. I conversed with spirits respecting marriage and its love; and it was stated that conjugial love is so far love, the two are one, and so far there is delight, also so far they have wisdom, and so far they have heaven, and so far they are men, as they are in the love of the married partner without adultery or any lasciviousness of that kind. This was also confirmed by angels and good spirits. Hence it was inferred what was the quality of those who are not in conjugial love, namely, that they are in all respects like sows and hogs. This was confirmed by one who was such appearing like a sow, and eating excrements with gusto.

A HE-GOAT, OR THE HE-GOATS. There was a conversation about the he-goat of the she-goats in Daniel; and it was said that it was faith alone. In order that they who did not believe that this is meant by the he-goat might be convinced, a certain one was seen, who was in faith alone more than others, and whom all knew to be such; and he then argued and defended faith alone, and said that charity avails nothing. He appeared before many, not as a spirit but as a he-goat with horns, and seemed at that time to act in a similar way to that described in Daniel; whereby all were convinced that by that he-goat, and by the he-goats in Matthew, chapter 25, nothing else is meant.

SKILL IN CALCULATION IN THE SPIRITUAL WORLD. They calculate also in the spiritual world. They have business transactions there, and have servants who render an account; and they give these charge of what they sell and buy, and [enter] it in journals, or books, as is done in the world. When they inspect these books, they compute and examine the entries so skillfully, that, what men in the world do in several days and weeks, they accomplish within a quarter of an hour. They instantly see where there is an error, and where there is deception, or neglect. I was not aware of this previously, nor could I believe it; but still they took up the accounts which I had with a certain one in the world, and at once saw that the thing was correct. This arises from the fact, that spiritual sight is such that it can traverse in a moment what the sight of the body would in a period of time. Hence it is that their servants are faithful, because they can immediately find out where there are frauds.

A CERTAIN MONK WHO LIVED IN THE DARK AGES, IN THE YEAR. . . There was a certain one, who came on the left, and looked into the places where there were monks who lived in the dark ages, which places were in front, deep down in the west. From this circumstance, and afterwards from conversation with him, it was granted me to know that he was from thence. He stated that, when the Last Judgment took place, he fled away, and afterwards wandered roundabout; and others said that he was as one demented, speaking little, and [when] questioned about Divine Truths he knew nothing at all; so that he was completely stupid, although he had been a long time in the other life. He said that he came from the world in the eleventh century, and that he now wished for his companions. Hence was manifest of what character are spirits who are destitute of Divine truths after so many centuries, and that they remain as they were, and become more stupid.

FAITH ALONE AND JUSTIFICATION THEREBY: IT CAN NEVER BE CONJOINED WITH CHARITY. THE AUTHOR OF "THE DUTY OF MEN." I conversed on several occasions [with him] who wrote in England, The Duty of Men. He is similar to what he was in the world; thus, earnestly meditating, as in the world, on this matter, that he wishes to conjoin faith alone and justification thereby with charity towards the neighbor - for he knows that, in the Word, mention is often made of love, doing good and works. He believes that man, through faith alone, at length comes to charity; also, when he is justified, since there is then a certain tendency to good; and he supposes that that tendency exists through faith alone; that through that he is then led by God, and that then, consequently, merit is not placed in works; also, that faith alone effects conjunction with God, and that God therefore leads first to charity, and afterwards in charity. He still constantly ponders on this, and always desires to approach, and also seems to himself to approach, even close to the conjunction; but, when he is there, his eyes are opened to see where he is, and he then sees that he is in a path far removed from conjunction, and that the path he has taken, has, through ratiocination, been filled with falsities which have appeared as truths; and he also frequently heard a voice from the angels, that he is not in the way of truth, and that the conjunction can never take place. He is then shown by the angels that there is a beam, and as it were, a barrier, that separates, which can by no means be penetrated, and that such an obstacle opposes men forever. But still he continually goes on meditating. He told me that in the world he saw another way, which is that of charity, and that he wished to go that way, but was dissuaded by a certain celebrated prelate, also because if he did not take the way of the doctrine respecting faith alone and justification by it, his book would not meet with acceptance; wherefore, he pursued that course in his meditations, and, by various appearances, it then seemed to him that he established the conjunction, but that he now sees, because he is in different light, that it is ever to no purpose. I conversed with him also by spiritual-natural ideas, and showed that the thing was impossible, and the appearance from the experience of many things, was owing to this, that they who had led a life of charity, but have adopted from their clergy the doctrine about faith alone, entertained that opinion only in the memory, but still did not lead a life according to that faith - which life is, that afterwards evil does not condemn at all, and good avails nothing, since it is from proprium, and thus merit is in it. These did not think this, nor, therefore, that justification is by faith alone, but were merely acquainted with [the dogma]. Inasmuch as there is conjunction in the case of these, therefore experience has been taken from them and he added this to his confirmations. I spoke much with him about this matter, showing that conjunction exists with these, and by no means with those who lived according to the doctrine respecting faith alone and justification thereby; and it was shown that if these also had known genuine truths as to the memory, still there could never be conjunction. The life of charity is to practice good, sincerity and justice, from religion, thus, because it is commanded by the Lord in the Word. By that life conjunction takes place, because application is made by man, and hence there is a reception. Man ought to lead that life as from himself, but still to believe that he does so from the Lord; for man in the beginning, because he is in darkness, is not able to think otherwise than that it is from himself, when, nevertheless, it is from the Lord, inasmuch as the Lord is constantly present and gives to man so to live. So far as he applies himself, and so far as he applies himself as from himself, so far the Lord inflows, and so far the man receives and so far he is conjoined. But faith alone excludes all such reception; wherefore, conjunction never [occurs], for he places everything on the side of God, and nothing on the side of man, and man cannot be moved by God thereto, when he lives from a principle of faith alone. And with these who have applied that faith to the life, believing that evil does not condemn, and [that] one cannot do good of himself, and hence thinks neither of evil nor of good, as of himself; he who has lived thus to any considerable extent, can never afterwards be led to the life of charity, and thus to conjunction, for he has perverted his Rational and Spiritual, as to which he is unable to be turned back again afterwards. It is otherwise with those who have merely known these things, but have not lived according to them, or have not imbued their very life itself with that falsity.

ATHANASIUS. I spoke with Athanasius. He said that he does not know his God: that he seeks the Father, seeks the Son, and seeks the Holy Spirit - thus the three - and never finds: consequently, that he is unable to find his God. He complained bitterly about his lot. The reason is, because he had confirmed himself in the opinion of three persons; but the rest, who have merely heard these things out of his creed and have not confirmed themselves in them as he did, if they had led a life of charity, are at length determined to acknowledge the Lord as the only God. Wherefore, it is the Lord's Providence that few think about it, but merely hear those things from that creed, and hold them lightly, and do not confirm them.

GOG AND MAGOG. There were some, nearly over my head, who placed everything in the reading of pious books, and were full of prayers, and sang psalms, believing that all worship consists in those exercises. These, as they were above me, obliterated all understanding of the Word as to the internal sense and also dulled the spiritual affection of truth; and scattered roundabout, below, were many of the like religion, who as it were obsessed me. I then conversed with them, and they said that they read only such books, and that they have officers who make visitation to them in their society, to see whether they are diligent in their reading. They were asked whether they do not learn truths. They said that they do not trouble themselves about them, supposing that they inflow from God, independently of reception, and thought regarding them thus, without putting themselves to the trouble of learning knowledges. I replied to them, that, without truths, man is empty; and that readings and prayings by those are like sound from a vacuum, and that they ought by all means to learn truths, and to be engaged in work, and not in such idleness. It was also perceived that Gog and Magog were such. Moreover, it may be evident what Gog and Magog are, from Rosenstolpe, who had read the Word [Scriverus's edition] diligently, had attended church and prayed fervently, and nevertheless knew nothing at all of scarcely a single thing, nor had he understood the Word as to a single point of doctrine. His life also was unjust, since he gave judgment in favor of his friends. Hence he appeared like a log, vacant and destitute of spiritual life. It was also perceived that such ones are Gog and Magog.

THE DRAGON All those are dragons who confirm falsities by the Word. Those constitute the head who are in external piety and not in internal, or who place the all of salvation in external worship; those the body, who affirm that charity is the chief essential of salvation and do not live a life of charity; those its hinder part who postulate faith as the sole means of salvation; those its tail who merely read the Word, and place salvation in that, and are not in any doctrine, saying that the Word in the letter is doctrine, but are thus able to defend whatever they wish. I spoke with those who placed the only means of salvation in reading the Word. They were overhead, and said that they take great care that all in their society are diligent in reading the Word. But I told them, that this does not save, but that they must live according to the Word, and that nobody can live according to the Word except he be in the doctrine of truth from it; otherwise, they do not know how they are to live, for, from the sense of the letter of the Word, they are able to defend everything that belongs to their life, be it what it may, and this to protect falsities. It was shown also what is the nature of the Word in the letter, but that those who are in doctrine from the Word, see the Word and read it, quite differently; they consequently understand it, and are thus able to become rational: otherwise, this cannot take place. It was shown, also, that the reading of the Word is not attended to by the Lord, and therefore does not promote salvation, unless they are in the life of truth; and that they cannot be in the life of truth, except they be in doctrine from the Word; for the Lord regards man's heart and soul, or love and faith, and according as these are, or as is the quality of the man, in such a manner is the Word attended to and received. The reading of the Word, apart from these, is mere sound destitute of rational or spiritual thought. This they perceived at the time, because it was declared to them by means of spiritual ideas. It was said, that it is these who constitute the dragon's tail. They said that they derived their opinion from this, that they knew that every single thing of the Word has conjunction with heaven. But it was replied that they have that conjunction with the man who reads it, and such a conjunction as is his quality from the Word, as they may know from the fact that the Word upon a table has no conjunction; consequently, not with one who reads it, any otherwise than according to its quality in his understanding, and affection of life from it. Moreover, there were others who made charity the only means of salvation, but yet did not know what charity is, and did not live the life of charity. These occasioned pain in the right arm. There were also some who made both charity and faith means of salvation, as they also explained, but yet did not live the life of charity. These corresponded to the adultery of a sister and brother. All such as are dragons correspond to filthy adulteries, of which in Moses. They who make faith the only means of salvation, correspond, perhaps, to the skin [of the dragon].

DIPPEL AND GUSTAV BENZELSTJERNA, WHO ARE ABLE TO CLEVERLY ASPERSE OTHERS BUT CAN SEE NOTHING OF TRUTH. It was believed that Dippel had been able to observe matters keenly, for the reason that he wrote, with acuteness, in opposition to many, and appeared in these productions as though he understood the matter better than the others. But he was examined, and it was found that he is incapable of seeing anything of truth, in fact, anything of a subject, but merely to asperse others wherefore, the things which were from him were ridiculous and foolish, as may be manifest from the fact that he said fire pertains to spirit, and many other [absurdities]. As they believed that he possessed the understanding of a matter, therefore Gustavus Benzelstjerna was called forth, who scrutinized Dippel, and said such things about him as he could not but take to himself and these things were stated so acutely as could hardly be surpassed, and, nevertheless he is totally unable to weigh any matter. Hence was manifested of what quality those are who can cleverly asperse others, namely, that nevertheless they see nothing themselves, and that the delight of aspersing is such as may be compared with the malice of the infernals, which is also so clever that it might be believed they are able to weigh matters; but yet it is the farthest removed from the insight of truth.

THE RUSSIANS They are not so wicked as the rest in Christendom. They are in very great subordination, believing that all they possess is not theirs but the Czar's, because the kingdom is his; wherefore, whenever he pleases, he takes away from them whatever he wants, and they acknowledge what they have, and give it and, in like manner, when officers say that they act by his command. In the other life, they retain that faith, and live in the same subordination, but, with the difference, that all their possessions are not the Czar's but God's, given to them to apply rightly to uses. Wherefore, if they do not employ them aright, or when they do so improperly, that is, if they are evil, then part, or the whole, is taken away from them, according to the wickedness, and abuse, or use for evil - as also happens. They are sometimes told, when they place the heart too much on money, to give part of their riches to the poor or needy; and, although they are very unwilling, still they are told that it must be done, as it is by God's command. And they do it; but, then, after a time, they receive some more, for they are blessed. Sometimes, they are told that they will [have to] go forth from their places, because they are evil; but they then think and say that there are evil persons with them, and that these make them evil. Wherefore they seek them out, and, when they find them, cast them forth into the sea, whence they never return. Thus freed from them, they remain in their possessions: wherefore, whenever afterwards they notice that they begin to be evil, namely, to covet the goods of others and to devise certain arts for plundering others of their property, they then apprehend that there are evil persons in the neighborhood, from whom, therefore, when admonished, they purge their society. The evil are found for the most part in well-known places, principally on the sea-shore. Russians have been with me, several times; and through them the evil from the Christian world were kept away. They were in obedience, and were modest; so that they were much better than those. The reason is, because they can be kept in a good affection, owing to the fact that they are in obedience and subordination, and do not aspire to high [places], and thus can be withheld from the will-proprium. But they are scarcely at all intellectual.

THE WORD IN HEAVEN. Certain societies there possess the Word, written, as regards many things, according to the spiritual sense; where, instead of names of persons, kingdoms and places, there are words which are not understood save by their wiser ones; for those words involve numerous arcana of the matter signified by the name, which no others can unfold but those who know those arcana; and, in the proportion that they know, in the same proportion they see. For words and writings in heaven, are of such a nature that a single word can comprehend many such arcana as are in the inmost heaven; for they are enwrapped in that word, by vowels as regards the sound, and by consonants as regards the sense.

Hence may be manifest of what sort writings, also, are in heaven, namely, that there are words which contain more than those who read know for they said that, instead of Egypt, Assyria and other countries, are words which are not understood, except very obscurely, in their place; but that, as soon as they come to a knowledge of the things which they contain, they see clearly the many things in a word, according to their understanding of the matters which they contain. There are such terms from the Lord here and there in the Word out of the inmost heaven, sometimes written in a like style; but then there are there arcana in the sound of the vowels, and the flow of the consonants; which also have their sounds thence, with a variety according to the matter which is contained and manifested. Sometimes, also, the letters of the words are written by curvatures, which also contain arcana of heaven. This was heard from those where the Word is of such a character. By them the Word is esteemed holy on this account; for they know that even infinite things are thus contained.

THOSE WHO WERE IN THE FORMER HEAVEN. Such as were in the former heaven, still endeavor to flee away to the places where those like themselves were; but inasmuch as those places have been given to angels, therefore they are now unable to force themselves so far, but are removed in the ascent and carried away by different routes, and thus, by degrees, lower and lower, and at length to their own places where they are to be.

I have often conversed with those who were such. They mostly possess such a nature that they wish to lord it over others: wherefore, from the more lofty place where they walk, they look down and rule those whom their eyes encounter, some in this way, some in that. I spoke with such ones, and they said that they explore other people's intellect, or faculty of understanding, judging and perceiving. They gave them documents, or, as it were, diplomas, 5967-1 that they were of such a quality; which [documents], when seen, appeared as if they were from heaven. Owing to this, the right was granted them, by certain others, of filling many offices. These others were Cederstedt and Jacob Gyllenborg, who possessed the judicial faculty, but, as to will, were cupidities of self and the world, influenced by no affection for truth, justice and right, save from the desire of those things originating in proprium, which desire not only animated, but also enlightened them; for, such ones are able to enlighten cupidity with regard to civil matters, and also a little in moral matters, but they blind it in spiritual matters, on which account they are still devils. Some desired nothing else than to inflict hurt upon others, under the pretext of exploring their quality; others do it in other ways but these were all cast down, and the remainder of a like nature were compelled to go along ways that lead to their hells.

It was shown them, to the life, that they were not on heights, but in hells. That they appeared to be on heights, was owing to their phantastic sight, which is like that of those who walk in dreams; for, when that sight was taken away from them, they at once appeared in hells. This was seen frequently.

Many, also, of them, led the thoughts of men who were beneath; both when they thought in private, and when they were in their business. Their delight was as it were to be in these, and to cause them to think; but they were all cast out. They were told that every one ought to think by himself; and, as they are in such an order to the end that they may think in society, round about and beneath, that [therefore] all ought to be led by the Lord; also, that they were unable to be thus led, if they thought in them: wherefore, such ones were cast out.

FAITH SEPARATED FROM CHARITY. There was a certain spirit from England, in whose presence I read the prayers used in England before the Holy Supper, so that he might see thence that, in England, it is not faith separated [from] charity that is acknowledged, but charity and that he who is not in that comes into condemnation. That spirit, after that prayer had been read, stated that he had not believed other than that all those things are faith; wherefore it was said that if those things are faith, then faith cannot be separated from life. He thought over that matter, and said that he had, indeed, had some thought about faith, but now perceives that faith is the same thing as life. After that, he talked with certain preachers about that matter, and wished to know whether faith was not, in this manner, living. They, inasmuch as they thought differently, could reply only with difficulty, that it can now be separated; but, since this was contrary to the prayers, they said that the learned do not so believe. That spirit rejoined, Do they not, then, come into condemnation, according to those words? They wished to say, No, but could not. Wherefore, they said that, while they are reading those prayers in church, they then believe that those are condemned who do not thus live. They wished to speak of justification by faith alone; but he was unable to understand what justification is without such faith as is contained in those prayers. They also wished to say that those prayers were for the vulgar, or for the simple-minded. They thought, that, by means of that religion, these might be held in bonds to live well morally; but they did not dare say this, because the principle that religion is for the vulgar is atheistic. They then withdrew, and consulted together about that prayer; and some wished to alter it into agreement with their doctrine respecting faith separated and justification thereby; but they heard, that, if they were to do this, they would be cast out of the Church, and be condemned according to the words in the prayers that is, as they proclaim, to hell.

They then reasoned, and investigated whence it is, that, notwithstanding all this, faith separated, or faith alone, still appears as faith, that is, that they do not perceive anything else than that they believe it; but they were answered that this is the faith of memory-knowledge such as there is with children, or the faith of authority, because their leaders have said thus or thus; and that this faith appears as if it were faith, but yet is not, since it is destitute of will and understanding and destitute of mind; destitute of understanding, because they say a thing must be believed although they do not understand it; and destitute of will, because they remove the deeds or goods of charity; and such a faith derives nothing from the man or his life, because a man's life is the life of his mind. This, also, is the reason why they who have lived ill, when they begin to think from their own mind about what ought to be believed reject religion and become naturalists; but those who live aright receive faith and believe; for, of a certainty, the science and cognition must precede the faith. They, however, reside in the memory alone, and thence in the thought for the reason that the good of charity is able to operate upon the truths that are there, and adjoin them to itself, - for good must have such objects, since it can not operate into emptiness and vacancy, and form good; neither, consequently, spiritual faith, which is one with charity.

CHURCHES AND PREACHINGS. In the churches everyone knows his place. He goes to it as if he knew it from knowledge; but it is from influx from the Lord that he believes that his place is there. Nevertheless, all taken together form as it were one man, as regards its separate members - the head, the breast, the arms, loins, feet. They are not, indeed, aware of this; but, as such is the arrangement of heaven, and greatests and leasts are in a like order and consequently in a like form, therefore this is the case. From this cause it comes about that they all listen to the preaching with unanimity, as one man, as may be manifest from this: if the preacher says anything which is repugnant, they then all in their minds reject it, that is, do not receive it. The preacher also observes this; for he then experiences such a resistance that he is scarcely able to utter those things, and this with variety according to the resistance; but, when they receive, the preacher is, as it were, in his enlightenment, and speaks, teaches and confirms those things with ease. - When there is resistance, the preacher knows, indeed, that it arises thence but yet he turns himself this way and that, namely, to those who are in the head there, to those who are in the breast, to those who are in the loins, and to those who are in the feet. Those who are in the feet do not perceive so readily as the rest; for which reason, he is, indeed, able to say before them whatever he wishes, but he cannot long restrain their sight; wherefore, he is compelled to try, by various things and in different ways, what they will listen to; and when he finds out what it is, he then urges this preaching. - When anyone is present - even if outside the Church, if he only hear - and looks at the congregation, then the thoughts of all are varied, and are held fast to listening to the truths. If these are not preached properly, or the preacher wavers, labors or breaks down, still when he comes to the truths and teaches them, all the hearers then acknowledge and receive. This has happened with me. It was granted me by the Lord to look thus; and then the preacher acted in this manner. - Hence it was evident, that the Lord arranges all in church through angels and spirits, and above, or outside of them, according to the disposition of the hearers, and according to their unanimous reception of truth. - I afterwards spoke with a certain one to this effect. - He said that they hear and receive whatever the preacher says, from a delight, and that consequently there is rarely any resistance. But he was told that delight, acquired merely from habit, admits whatever is said; yet this delight alone is of no effect, for it neither teaches nor amends them. But if the delight be that of learning truths, from which source the delight of the affection of spiritual truth arises, then this delight does teach and affect, and so promotes amendment in various ways for it passes into the life and heart, and by it the Lord then leads man, even when he does not know.

FAITH AND LOVE. A conversation took place with certain spirits, about faith; and they were told, that faith and life make one, consequently that, as the life is, such is the faith. They were also told that they may believe that faith justifies if they wish, if by a justified man is also meant one who is in life; since they say that good works are the fruits of faith, and that with him who is justified there is a tendency to good, or that faith confers life. But granting this for the sake of the argument: can they then believe that there is faith when there is not life? or that there is faith apart from its fruit? Wherefore, fruits and faith make one. What is faith without fruit, except like a tree having leaves only. The Lord compares it to a fig tree in a vineyard, which makes the land unproductive, and must be cut down, also here and there, in other places. Wherefore life, which is the fruit, must accompany faith, in order that it may be faith; otherwise, it is not a saving faith. There is, also, no justification by faith before it is also accompanied by life. Be it so, then. Let them say either that faith or that life saves, or let them put either this one or that one in the first place but let them know, from the foregoing considerations, that one cannot exist apart from the other. They wished to defend faith separated, saying that along with faith there is given a tendency to do good, and that thus faith works; to which the reply was given that this tendency, according to their doctrine, is one effect of justification, or the third act [and the question asked], What is to be thought of those who have not yet arrived at that degree? Some said that they are condemned; others, that still they are saved, out of mercy.

There was then a talk about those who, in the last hours of life, appear to believe, and then take the Sacrament of the Supper. It was asked whether those who have lived a bad life, and appear thus to believe, are saved. There are many examples of those who say that such are saved. They replied that they are saved through faith, and that the evils of their past life are not imputed. But it was shown them that this is false, by the cases of many who have been in such appearance of faith and yet were condemned, for with such the past life returns; and it was asked whether they knew an instance of those who have lived ill, and in the hours near death have received their faith, who, when they recovered, have not lived afterwards just as before. They then produced certain ones at the back of the evil; and these evil stated that the others afterwards recovered; those behind them inspired them to speak so, falsely. From this it was evident that such examples, especially in England, were not genuine, although certain ones falsely so declare. It is different with those who previously lived a Christian life.

Then love was mentioned; but most of them did not know what love is. It was asked whether they knew and, as some who have acknowledged faith alone were willing indeed to hear - saying, [however] that they are not anxious about knowing, since faith alone saves - they were told, that it is often mentioned in the Word and by the Lord, that it is doing the commandments for He said, it is he who doeth My words that loveth Me; and, he who doth not do, loveth not; 5975-1 it is also said by Paul, that, should there be the greatest faith and not love, it is still of nothing. 5975-2 But they did not at all understand these things, because they were unwilling to understand. From this it was evident what is the quality of the Church at the present day.

ALL THE EVIL ARE OPPOSED TO THE LORD, ACCORDING TO THE DEGREE OF THEIR EVIL, BUT NOT OPPOSED TO THE FATHER. -FREDERIC GYLLENBORG. There was Frederic Gyllenborg. From boyhood, he acknowledged God, and remained in the acknowledgment, but burned with the love of ruling and of possessing everything in the world. He had a similar longing in the other life, frequently praying to the Father to give him what he covets. I often overheard his prayer, always for himself, and also according to the doctrine of the Church, which he applied. But he prayed to the Father, and he was answered by a certain spirit, in various ways. After his prayers, however, he always went away and gathered to himself bands; and, when he secured them, he went along with them to destroy me, which also he usually attempted, by blowing into [my] breast. This he did, after his prayings, repeatedly. When he was told that he ought not to do so, but that he should abstain from it, since I am protected by the Lord, he always replied that he could not, no matter if they said that the Lord and the Father together wish it. He said that I hinder his ruling; consequently, that the Lord does; whom, therefore, he not only utterly despised, but also persecuted. One night, when he persisted in the blowing-in, there were some thousands of spirits from above, out of every quarter and corner, who looked at him and me when he did so; and not one of them was willing to defend me and drive him away, or exhort him to desist; but they perceived a delight in looking on at it, according to the character of their evil. For this reason they were all driven away in the morning, by my saying, in a comparative way, that what anyone does to one whom the Lord protects, he does to Himself. From this and many other experiences it was made known, that all the evil vilify and persecute the Lord according to the degree of their evil also, that they approach the Father, inasmuch as they also believed that they may obtain all things by prayers, even evils.

PRAYERS AVAIL NOTHING UNLESS THERE BE LIFE. This is from experience of two - Rosenstolpe and Frederic Gyllenborg. Inasmuch as the latter inclined to piety in his youth, he afterwards engaged in prayers, as formerly, and believed [that] he could have obtained everything through prayers. Wherefore, also, he frequently prayed to the Father, in many different circumstances, in order to obtain what he wished. Reply was also made by a certain spirit; but, yet, he immediately [returned] to his plots and his purpose of doing evil; and that he might be allowed to do this was what he sought so often. But in vain, because [his petition] was not attended to. To that he was afterwards brought, according to his life.

THE LORD: THAT HE IS ALMOST ENTIRELY REJECTED IN THE CHRISTIAN WORLD. It was heard that some spirits got up tumults; and amongst them were some who, in the world, regularly attended church, and listened to preachings every Sabbath, so that it could scarcely be credited that they were of such a character. This tumult was inquired into, and it was perceived that they were demanding in a fury where the Lord was; and [when] he was supposed to be in this place or that, they rushed thither, and dragged forth from thence any spirit whom they believed to be the Lord, and endeavoured to treat him cruelly - wishing, with all their might, to butcher him. They did this with rage, and for a long time; and, afterward, they demanded where anyone who acknowledged the Lord was; and him who said that he did, they wished to butcher. They thus proceeded from one person to another. It was thus proved that the Christians of the present day were worse than the Jews. These were Benzelstierna and many others.

ADULTERY WITH AN AUNT. An aunt came up who [was] F. in Sweden; and those who were in that society stated that they were immediately sensible of sodomy - adulterium cum meo - being perpetrated on me, and complained about it; a certain devil also excited that form of adultery below. She was then exposed and this lasted for the space of an hour. The adultery was at the hinder part, at the extremity of the spinal marrow, where they wished to enter. It was then stated, that this adultery, which I had also perceived previously, answered to adultery with an aunt. They said that those [who perpetrate it] were such persons as have completely confirmed themselves in the belief that, through the Holy Supper, all sins are forgiven them, and yet have led an evil life.

THE KING OF FRANCE, 13TH DAY OF DECEMBER, 1759 Louis XIV., who had been king of France a long time ago, suddenly went under me, and descended by means of ladders to a place below me, a little towards the front, and spoke to me from thence, saying, that Versailles was there, exactly such as it was [in France] in his time; a park, moreover, in front. Chambers, as it were, were indistinctly seen by me. In a word, it was then altogether like Versailles, exactly as it was at that time, and is at the present day. And then it was perceived that he fell as it were into a sleep and there was then silence around him everywhere, like as when they watched over him in sleep, lest he should be awaked. I also, and those about me, were in a similar silence, and this for about two hours. Afterwards, having awakened, he told me that he had spoken to the now reigning king of France, and that he exhorted him, in various ways, to desist from the Bull Unigenitus, which he has laid before Parliament. He told me some things which he said to him, amongst others that he must entirely abandon it, and that unless he did so misfortune would befall him; and also he showed himself to him, in a vision, for a short time. He stated that [the king] was reposing in bed at the time. This happened in 1759, on the 13th day of December, near about the eighth hour.

OBSESSORS. There are many spirits who wish to obsess others, and when they find other spirits who desire this, they possess them, and, as it were, enter their whole body, and thus completely obsess them, act through them, speak through them, and those who are obsessed tremble violently as though insane. This was observed in a woman, who went to a place where there are obsessors in great numbers. It was in the northern quarter and she was possessed, and, as it were, raved, and flung herself about in every direction, and shouted out, supposing it all from herself. The obsessors were also seen to depart through her lower parts. There are many kinds of obsessors. Those obsessors who aim at enslaving the minds of others by a mode of entering into their affections, surpass all the rest. Those who aim at, and have practiced this, are obsessors in the greatest degree; such as General Lieven and his like. These are all sensual and corporeal, although they do not appear so in outward form. Moreover, all those are in the desire of obsessing who are so sensual that they can be withdrawn from natural things only with great difficulty.

Obsessors are recognized from their entering into the separate thoughts and affections, even the most minute, and continually conjoining themselves to them. Thus did the fury who was with me. Those of them who are upright correspond to the nails.

HOW GREATLY THE LOVE OF RULING IS OPPOSED TO THE LORD. FRED[ERIC] GYLL[ENBORG]. How much hatred he cherished against the Lord was evident from this: that, from the time he entered the other life, he began to entertain hatred towards those whom the Lord protected, consequently against the Lord Himself. Then he began to pray to the Father; and to show by various arguments that he was authorized to rule - principally in order to kill me; which, also, was as often forbidden him, but yet he attempted it in every possible way; and this more and more, until, at length, he wished nothing else but to consign me to slaughter. He enticed everyone by his arts and persuasions. He gave command that they should do me harm. At length they were sent in crowds, and infested me long and severely, in the breast, by breathing in their respirations which he himself did also, and likewise was frequently punished, but to no purpose. At length, when he was unable to look at me, he persuaded crowds to infest me in that manner, from the places, and at the distances, where he was. After many punishments, he at length suffered the last and hardest but, yet, during this punishment he said he would rather die than desist from killing me, even when he was almost spent; so that the delight of his hatred against the Lord was so great as to surpass the love of life. As often as he returned to himself he said that he had nothing against my person, but that, still, he could nohow refrain, because it was such a great delight. He was told that this is opposed to the Lord; but he had no regard for the Lord whatever. Hence was evident how great a hatred against the Lord inheres in such love of ruling.

At length he was stripped, and let down into a cavern where they are who are being vastated, among those who sit nearly half dead, and on whom a tablet is fastened in front, whereon is written what they are, which the passers-by read.

FAITH SEPARATED FROM CHARITY. There are some who have been in faith alone - Kalsen[ius] and others - who, when they have heard that there is no such thing as faith alone, and that [that doctrine] is a damnable heresy, have wished to prove by reasonings that faith produces charity or good works, and that, meanwhile, no evil is ascribed to one [who possesses faith], because he is justified. This heresy answered to conjunction, as it were conjugial, with a hermaphrodite. And it also inflicted pain on the left side about the loins, and consequently infested the nerves there; an injury which renders a man almost unable to walk and get up.

ROADS AND THE LAYING OUT OF THEM ALSO BARS. It is granted spirits to go and proceed along roads, which they see; and everyone sees a road in agreement with his affection, and the thought thence. But yet, many ways are blocked with crossbeams which it is not allowed to pass over, because those above and those below then suffer; some experience chokings, some pains - for lower and higher things are so arranged by the Lord that there is also a mediate influx from higher into lower and so forth.

Certain Zinzendorfians, who, more than others, believe that whatever their doctrine dictates is true, do not see those crossbeams, because they firmly believe that it is not so. I saw one of them crossing the roads through the crossbeams, without having seen them. It was also stated that the reason he does not see those crossbeams, or bars, is because he believed himself to be sincere and true, when, nevertheless, he was insincere and false; wherefore, he was driven away. It was Levi, 5987-1 the printer.

THE MORAVIANS. For a couple of days I was with the Moravians, who are not in the place below, at the right, where they were formerly, but a little in front on the same level; and there was a certain leader, who seemed to be Zinzendorf, at some distance to the left. When it was stated what the truths of the Church are, they applauded with one mouth, and this as if they endorsed them. It was perceived, however, that they did not at all endorse them but were, even at the time, obstinately and stubbornly in their own doctrine contrary thereto. Still more did the leader thus applaud, in order that it might be believed that he had done so from the affection of spiritual truth, but yet he remained in his own doctrine. They stated that they behaved thus, in the world, in order to attract others to them; and that when they conjoined themselves with them in that way, they disclose, but very cautiously, as many of their secret tenets as they appear to receive. This secret tenet of theirs has been threshed out, namely, that they utterly deny the Lord's Divine, and make His Human meaner than the human of another man; also, that He was not conceived of Jehovah God, but was a bastard; that He did not rise again with the body, but it was stolen away by the disciples or others; that, when He was transfigured, it was a vision induced by certain spirits; and many such things, that are recorded of the Lord in the Word, they deny, pervert and profane; - thus, the Word of the New Testament, also, at the same time. The Word of the Old Testament they do not attend to, as if for them it were not the Word. These abominable, secrets they were compelled to divulge, in order that I might know of what quality they are. On account of these things, they were told that they are devils, and worse than the infernals, all of whom deny the Lord, but not in so execrable a manner, by acknowledging and profaning; that, therefore, those who have confirmed themselves in such accursed and execrable tenets are worse than those who are in the hells, and that their lot cannot be a different one. As regards their stating that they loved the Lord because He was accepted by God the Father as His Son, on account of the passion of the cross, they were told that such love is not in the least effective of conjunction, save with certain of the simple-minded in the lowest heaven, who do not know their secret beliefs, but only perceive from their mouth that they love the Lord; also that they must shortly be separated and plucked away from them. It was added that the love to the Lord which conjoins, is the doing of His commandments, as Himself teaches, and not such love [as theirs], since there is no conjunction with such execrable deeds as are in them, and constitute the life of their spirit;

but that, still, those can be saved out of that congregation who did not confirm themselves in such things; and, yet more, those who were ignorant of them and believed that the Lord was worshipped among them in the chief place, and that there ought to be life also, together with faith. It is, also, now related that they have basely slain some of their number who denied such things, averring that they would consequently divulge their secret tenets, and so their congregation would perish and they could no longer be among Christians. They were told that they who acknowledge the Father as Creator of the universe are in the hells, but none of those who acknowledge the Lord, and that all in heaven acknowledge the Lord; also, that, since they thus deny and profane the Lord's Divine, and at the same time the Word also, they who have confirmed themselves in this become the worst in the hells. They believe, that, when they have their faith, consequently if they receive their secret doctrines, they are justified and living, and that then all things they do are good, even that evil is good - which they also explain in an abominable manner - such as killing those who are opposed to their religion, also defrauding, stealing and the like; because they pervert [the commands forbidding] those things, by sinister [interpretations]. After this, they secretly plotted murder against me, and were in company with assassins, and in concealment under me: they also attempted it. Afterwards, all of them were called together and explored as to whether they were at one in believing that the Lord has a Human only and not a Divine, and whether they entirely rejected the whole of charity; and it was found, by thorough search, that there were also some of them who did not hold any such execrable dogma, and were ignorant of those abominable secret tenets: wherefore, they were assembled together and classified; and they who held those execrable dogmas were a two-thirds part; - these appeared black but the one-third part who were not like this, appeared as somewhat of light, in which was a something fiery. When they were separated, then those abominable ones were given in servitude to many: and they took of them, servants: and thus it came about that they were never together, nor formed any congregation for, in that case, they would plot abominations. The rest were also classified, and sent to suitable societies, although they wished to be together; but this is forbidden.

It was also mentioned concerning an organist with whom I lived, that he too was infested by them, and that they likewise wished to slay him because he did not approve their abominable dogmas, but that, for many reasons, they did not dare; also, that they had with them those who would have disclosed it. Thus he was delivered from their fury.

HOW SPIRITS ARE EXPLORED BY THE PATHS THEY FREQUENT, AND ALSO [FROM], THEIR SEATS IN THE HOUSE. Spirits are explored in various ways, especially by being turned round and round and by inspections in the back of the head - where, if wicked, the [explorers] perceive that they are of an evil affection. Moreover, they are distinguished by the paths in which they walk; for they at once know to which quarter those of such and such a quality incline, for to those who go about ways are opened, and they go nowhere else. And both good and evil are also aware whether, or not, the paths they follow are allowed to others. (2) They are also aware what their quality is, from their habitations in the town; for all dwell in it according to their quality: this [is known] from the quarters, and from distance from the center. (3) They stand in like manner in assemblies, and (4), sit in like manner in church. (5) They sit in the same way in the houses; everyone knows his seat in a room, and is known from it. (6) They dwell in their houses in the same manner; for they go to that part of the house which corresponds [to their quality].

THE LORD PUT OFF THE HUMAN FROM THE MOTHER, SO THAT HE WAS NOT HER SON. The following are confirmations: (1) That He discarded the name of mother and called her woman - John 2; (2) that He called her woman, and not mother, from the cross; (3) that He also said, when she and His brethren stood without, 5992-1 that she was not His mother, and (4) that He was not the Son of David, - in that everywhere in the Evangelists where she is styled mother, it did not proceed from the mouth of the Lord Himself; and (5) that Mary conversed with me and said that He was not her son, because wholly Divine, - see above, no. 5834.

ZINZENDORF. I spoke with Zinzendorf and it was granted me to show him his enormous errors. It was also granted me to see and hear from himself of what quality he is, namely (1), that he is a very powerful persuader, and that his persuasiveness is by protestations that he knows the arcana of heaven and that nobody can enter heaven unless he be in his doctrine: - dreadful protestations and of such a nature that they enter into the soul, although he is in the greatest falsities. (2) That he speaks with all according to their own religion, thus pretending that he is of a similar doctrine. He said that he attracts in this way, and afterwards implants his own secret doctrines; observing, at the time, first, whether they are accepted. (3) He said that his faith is, that the Lord was born in order to be adopted Son of God; and that He is the adopted Son of God: at first, he believed that He was only adopted because He submitted to the passion of the cross; (4) that His Divine is such as the Divine is with other men; but that it is now somewhat greater in amount, because He was born in order to be adopted. (5) The Lord's Divine from conception, he denies. He admitted that it is so written, but, still, they [i.e., the Zinzendorfians 5993-1] do not believe that it so took place: thus, they are in a sort of Socinianism. (6) They are unwilling to divulge this secret doctrine, because they would in that way be called Socinians [or] Arians, and their communion would perish. (7) He attributed sins to the Lord, and held that He was not a greater man than others. (8) He depreciated those things which the Lord spoke in the Evangelists, saying they are obscure and have scarcely any meaning, and that Paul spoke much better than He. (9) That he pays no heed to the Old Testament and all the things which are contained in it about the Lord: when I brought forth therefrom certain passages concerning the Lord, he did not want to hear them, as if they were things of no moment. (10) That he spurns the whole life of charity because [according to him] it contributes nothing to salvation. He also said, that, in relation to life, God is not to be thought about: this he condemned. (11) He was altogether in favor of faith separated from charity. Inasmuch as he believed that only he and his adherents would enter heaven, because they were alive through faith, and consequently that he would come into heavenly joy, he was asked what he believed respecting heavenly joy. His belief was that it is a joy passing comprehension. He was told that all joy is of affection, and that this joy is of spiritual affection, since on this is inscribed heaven with man; and, so far as there is in it anything of natural affection separate from spiritual, so far it is not the joy of heaven. He also believed that he would enter the highest heaven. He was told that heaven is denied to none; also to enter heaven, if he so desires, as also he can do if he choose, in order that he might know from experience what heavenly joy is. Wherefore, he prepared himself and entered a society where heavenly joy prevailed. He entered a house, where he sat in the delight and pleasure of glory; but that delight was communicated to the others in the society, wherefore he was let into that house, and it was commanded that they should go out of the society, because, owing to this, the affection of their life and the delight thereof began to be impaired. It was stated that an intruder did it. On his being explored, it was found that his desire for glory had its source from self, in that, in the world, he was so great that he established a complete church, and therefore was more deserving of heaven than others. He supposed that there was no idea of merit in his thirst for glory, but yet there was; on which account he went away. The same sort of thing happened in many societies, and everywhere he was ordered to go away, because he blunted and destroyed their joys; also for the reason that he despised all others that were not of his religion, believing them to be dead. It was stated that genuine glory is the glory of uses separated from self-regard, thus solely for the sake of the use-this ambition is heartfelt delight, and inflows, not from self and its own flesh, but from the Lord through heaven - and that he was not able to be in this glory, because, in the world, he had rejected the whole life of uses. He was told, moreover, that if he should seek it daily he would never find it. He stated that he spoke with his brethren about heaven, and that those whom he found [said] that they did possess heaven, but possess it now no longer, and that they seek, and do not find. They were told that the reason was, that such persons, along with many others, previously formed to themselves heavens, which are meant in the Apocalypse by the former heaven that passed away - which, also, perished at the time of the Last Judgment and that no such heavens would be tolerated hereafter, but that all enter wherever their life, or spiritual faith, draws them.

PEACE IN THE WORLD: WOULD THAT IT MAY BE! I saw chariots in a long train along a road. It was stated that peace has now been made on earth. This was seen on the 12th day of June [1760] in bodily wakefulness.

ZINZENDORF AND DIPPEL, CONTINUED. In a dream, Zinzendorf was looking at me, and then, at the same time, Dippel, who appeared like a wild stag chained up. Zinzendorf saw him, and loosed his chains, and set him on to me. He rushed with fury, desiring to mangle and destroy me; but he was then mangled by others and then I came to a huge dog, also chained up, which likewise was to tear me but he rushed upon the stag which was above me, and roughly handled him. Afterwards, that enormous stag was chained up elsewhere. The stag was Dippel. He appeared thus, and chained up - which also was an appearance - because he is not allowed to go about, and destroy people by his persuasion, as he did in the world. Zinzendorf said that he had loved him, but had discovered that he afterwards receded, and was of such a character as to want to tear and devour all - which, also, he had done by writings of a virulent nature - and [was] opposed to all. Such was his disposition. It was said by me that his style, when he confuted others, was as if full of knowledge and intelligence but, that, when he disclosed his own sentiments, he was almost idiotic, as where he discoursed of systems, religious topics, and other matters. The delight of his life was to refute all and to excite disturbances. Moreover, the Zinzendorfians say of themselves the like of what the Lord says of Himself, namely, that they are the sons of God, [that] they are adopted, that they are without sins, that they are the life and the truth, that God is in them as [He was] in the Lord, that by doing and deeds is meant such a life, consequently, that no thought must be exercised concerning evils and goods of life and that no evil in them is regarded by God. They are unwilling for the goods of life, or good works, to be the fruits of faith, because life [they hold] is attended to by God, but faith and works count for nothing. They make all good works meritorious. The goods which they perform to one another they call good offices of friendship. They call their life blameless, because it is alive through faith.

A CADAVEROUS BREAST ORIGINATING FROM THE VIOLATION OF MARRIAGE, THUS FROM THAT KIND OF ADULTERY, - EHRENPREUS: ALSO PROFANATION. Whithersoever he went within the sphere surrounding me, he stank like a corpse, and inquiry was made whence this arose; and it was ascertained, even from his own confession, that his lust had been to violate marriages by inducing the persuasion that there was no sin in so doing; and especially did there dwell in him the lust of persuading and enticing to adulteries those women who otherwise would be chaste. He had also perpetrated this, wherever he could do so without loss of reputation and where nothing of the affair could transpire to his wife. Such violators are in the cadaverous hell. But especially his stench arose from the fact, that, when a young man, he had loved his wife well and detested adulteries, but had passed into the contrary afterwards and approved adulteries and from this there was profanation of conjugial love. Hence, chiefly, that stench. He was also twice cast into the hell where the violators are, and they acknowledged him at once. When he looked upon any one, he brought forth execrable spirits at the back and side, who, by means of phantasies, presented, as it were, the abomination of a wife in the act of whoredom. This stench occurred afterwards as often as he was along with Frederic Gyllenborg; the reason -

THE SIMPLE UNDERSTAND THINGS WHICH THE WISE DO NOT. I have written in the Explication on the Apocalypse, some things which belong to the interior intelligence; as, for example, respecting the celestial, spiritual, and natural man, and respecting goods and truths in their order. A certain married woman, who had lived in the inn with Tisula Bodama, 5997-1 with whom I conversed when I had finished, was in simple faith from the heart. She understood everything clearly. But a learned man who was there did not understand, - indeed, could not understand. It was so with many.

HOW EVILS AND FALSITIES ARE REMOVED, AND GOODS AND TRUTHS INSINUATED, WITH THE GOOD; ALSO, THE REVERSE. I observed that spirits are led through various ways and into various places, before they arrive at their fitting place; and I was afterwards instructed by living experience that the evil are led to good societies with which, by means of truths of the Word which were with them, they have had communication in the world also, that they are unable to remain there, and depart with aversion. Consequently, those societies are freed from them. And they are afterwards brought to evil societies, with which they are charmed; and with these they conjoin themselves. Thus, truths and goods are removed, and evils and falses procured, until, at length, they come into their reigning love. The good, on the other hand, are brought to societies not good, from which, since they do not accord, they withdraw, and so are separated from them. They are then brought to various good societies, and with them they are conjoined. When they depart from these they are in conjunction with them, and so continually until they come into their reigning affection. This was seen by me in the case of a certain woman who was in a house where were good women of various kinds, with whom she did not remain, but still acquired a communication with them.

LIBRARIES IN HEAVEN. I was admitted into a Library where was a great number of books. Those who were there, were not visible to me, but yet conversed with me. They said that there were there books of the Ancients, written by correspondences. In the interior of other libraries were books written by those who were of the Ancient Churches; and, still further in the interior, books for the Most Ancients, wherefrom the communion called Enoch had collected the correspondences which were afterwards of service to those who were in succeeding Churches; which are to be styled the Ancient Churches. There was a vast number who studied the books; and some of them become learned, many, intelligent, and others, wise. There appeared places, or repositories, more and more bright, for interior Libraries - but to me and to them, in a dimmer light, because we were incapable of penetrating those depths of wisdom which are there; and, besides, those who are in exteriors are not allowed to enter into the interior parts for various reasons. The places in these libraries were divided into many [repositories], according to the faculties of those who studied. And there are also Libraries in the heavens elsewhere, but not public ones, as in that place. In the heavens, those who study also have a communication with those in those public libraries, and are instructed from thence in matters of doubt. Also, at a distance to the left, are Libraries, likewise divided into repositories and they are in great number, according to all the varieties of studies and hence of learning. Those who pursue theology, study their own doctrinals, but still are thence led to perceive the doctrinals in a different manner for they are bent, by degrees, to truer conceptions. But the bulk of those there do not arrive at intelligence, but at learning, as also they themselves confessed. At the side, are those who do not study in this way in order to become intelligent and wise by studies, but reflect from those things which they have imbibed through outward objects and sciences; and who, therefore, do not care to read books, like those who choose only books which serve the mere memory such as dictionaries and summaries, which are for the memory alone. It is granted these to think and it is given them by the Lord to apprehend what things signify; and it is granted them to arrive at many conclusions which pertain to intelligence. The reason is, because they have not such a memory as the others have but, for them, there is thought. Those who were of the moderns were explored as to whether they can receive, and hence believe, that there are books and Libraries in the spiritual world and scarcely one of the learned was able. It was stated that they had there, from the Ancients, very many things respecting correspondences, and explanations of the Word by means of the internal sense; and that the most ancient sages, there, were in the inmost rooms.

A SPIRIT IS HIS OWN AFFECTION, AND FAITH IS SUCH AS IS THE MAN'S AFFECTION. I spoke [with] a certain spirit who had been King of England, 6000-1 a month after his death, remarking that a spirit is his own affection, as may be manifest from this, that his face is changed according as another speaks in agreement with his affection or in opposition to it, indeed, if altogether contrary to it, that he vanishes, and does not depart through the door, nor is it known how. It then appeared that it was granted a certain spirit to change the affections in another, in many ways, and that his face was varied in a similar manner. It was granted him to shape affections which were in him; and, at length, when he suggested things contrary to the reigning affection, the other no longer appeared.

Footnotes

5967-1 Swedish, fullmagter.

5975-1 John 14:23, 24.

5975-2 1 Corinthians 13:2.

5987-1 Dr. Achatius Kahl, in his Narratiunculoe (p. 24), says that this is, "without doubt, John Lewis, the London printer, and editor of The Arcana Coelestia."

5992-1 Matt. 12:46-50.

5993-1 I.e., the modern Moravians.

5997-1 Swedish, midt pa Tisula Bodama.

6000-1 This must have been George II. For, n. 6008, below, was written about 15th August, 1761; n. 5994, above, "12th June" [1760 or 1761]; and n. 5980, about "13th Dec., 1759." George II. died 25th Oct., 1760. -TR.