WITH WHAT DIFFICULTY MAN CAN BE PERSUADED THAT HE IS RULED THROUGH SPIRITS. Before my mind was opened, so that I could speak with spirits, and so be persuaded by living experience; for many years previous, such proofs existed with me, that I am now astonished, that yet I did not come into persuasion concerning the Lord's government, through spirits. Not only were there dreams, for several years, informing me concerning those things which were written, but there were, also, changes of state, when I wrote; a certain extraordinary light in those things which were written. Afterwards, also, many visions, when my eyes were closed, and light miraculously given; and spirits sensibly [flowed]. It was as manifest to perception [sensum] as the corporeal senses. Many times (occurred infestations through various modes, by evil spirits, in temptations. Then, afterwards, when those things were written to which evil spirits were averse, so that I was so obsessed as nearly to be overcome with horror [ita ut poene obsiderer ad horrorem]. Fiery lights were seen. Speech [loqueloe] in morning-time [was heard], besides many other things; until a certain spirit addressed me in a few words. I was greatly astonished that he should perceive my thoughts, and afterwards wondered greatly when [my mind] was opened so that I could converse with spirits; in like manner the spirit [was then surprised] that I should be astonished. From these things it may be concluded with what difficulty man can be led to believe that he is ruled by the Lord through spirits, and with what difficulty he recedes from the opinion that he lives his own life from himself, apart from spirits. - 1748, August 27. I formerly perceived, after speaking for some months with spirits, that if I were remitted into my former state, I could have fallen into the opinion that [these things] were phantasies.
THAT SPIRITS SPEAK TOGETHER, JUST LIKE MEN, AMONGST THEMSELVES. ((((I have often heard previously, that spirits conversed together; I now also [hear the same], and, indeed, just like men, with each other, concerning matters in the world of spirits, and in heaven, and concerning various matters. Good spirits love to instruct others, concerning matters of which they are ignorant; as now I hear, tacitly, and [have heard] previously so that [their] life is like the social life in the world, with a difference, whereof [it is mentioned] here and there. - 1748, August 27.))))
CONCERNING PIRATES, OR SEA-ROBBERS. There came to me a certain pirate, and, indeed, to the right part of the head, and approached, and wished to infuse himself by degrees into the right part of the head, yea, craftily; for from his speech I perceived [audiebam] that he intended evil, and would snatch up anything he came across; then there appeared a grate [crates] of teeth in him, so that near his [whole] face was a grate of teeth, thus he was hideous; and he whirled around, as it were, a roll [volumen] in the shape of a fish, whose tail or posterior part was whirled around; thus he supposed that he could penetrate higher, and carry on piracy. Next I was instructed that he was a pirate, who carries on piracy without conscience, and that the teeth, as also the roll in shape of a fish, signified his naturals. Then, also, appeared to be let down to me a certain upright [person] wrapped [involutus] in the [a] veil: he could not be unwrapped [evolvi] from that veil, before he had made supplication. He was let down by pirates above the head, as if a captive [captus]; for the pirate with me was their subject; he receded [withdrew] when he apperceived that he could effect nothing. - 1748, August 27.
CONCERNING THE STATE OF SPIRITS WITH MAN, WHEN MAN IS IGNORANT [THEREOF], AND SUPPOSES HE IS DIRECTED BY HIMSELF, APART FROM SPIRITS. (I was in a certain shop, in order to purchase ointment [costum]; then when I purchased, spirits infused a desire that I should buy this or that, that I should choose one thing in preference to another, and should change my mind, change [my purchase]. This I did not apperceive. As usual, in company, I was not reflecting upon [about] spirits. When [this] occurred, it was then granted to spirits to reflect upon their state, when they caused me to purchase and exchange [my purchase] [change my mind], and they said, that they were [then acting] entirely, as if they themselves had done it, and did not know different. It was also granted me to perceive this, by their influx into the exterior organs of the mind; so that spirits have a life in [penes] men, wholly as if they were the man; and it was they who acted and desired. - 1748, August 27.)
HOW [MY] WRITINGS SEEM TO BE RECEIVED BY MEN. I spoke with spirits [as to] how my writings concerning these things seem to be received when they become public; for evil spirits sometimes infused that no one would perceive these things, but that [men] would reject them. Now while in the street and talking with spirits, it was given to perceive that there are five kinds of reception: First, [those] who wholly reject, who are in another persuasion, and who are enemies of the faith. These reject; for it cannot be received by them, since it [can] not penetrate their minds. Another class, who can receive these things as scientifics, and are delighted with them as scientifics, and as curious things. A third class, which receives, intellectually, so that they receive with sufficient alacrity, but still remain [in respect to] life as before. A fourth class [receives] persuasively, so that it penetrates to the improvement of their lives; they recur to these in certain states, and make use of them. A fifth class, who receive with joy, and are confirmed. - 1748, August 27.
THAT SPIRITS HAVE NO POWER, AND THAT YET THEIR LIFE IS HAPPY. It was granted to tell to spirits, a thing which I plainly perceived, by a general spiritual idea, as previously at times; that they can do nothing of themselves; also, that their life is a happy [one]. I perceived both these things in a general spiritual idea. But they were highly indignant, that they of themselves can neither think nor speak, according to perception, when they supposed that they live rather than man. It was also insinuated, that they cannot remember the past, and so cannot weigh the future; therefore, are ruled by the Lord. Wherefore I said their life is a happy one, but they were indignant. - 1748, August 27.
THAT SPIRITS SPOKE THROUGH ME, ENTIRELY AS IF THEY WERE I. This happened very often, that when [anyone] spoke with me, spirits spoke through me, which was given to hear and perceive as plainly, as if I perceive another man speaking through me, both from the sound, and the manifest perception [sensu], and from his own confession that he spoke through me, and had not known other than that he was my body. This occurred several times; for instance [in like manner], twice today I cannot enumerate the times; for they are so many, and the thing has become so familiar to me, that I have scarcely thought this worthy of relation; moreover, that they have laughed through me, and [done] many things. - 1748, August 27.
THAT SOMETIMES MANIFEST COMMUNICATION WITH THE WORLD OF INTERIOR SPIRITS, CONSEQUENTLY WITH THE ANGELIC HEAVEN, IS CLOSED. Once upon a time, the heaven of interior spirits, therefore the interior angelic [heaven] also, was suddenly closed. This was so plainly perceived, that nothing could be more manifest. I have, perhaps, spoken of this thing, previously. Today, also, they were closed, with manifest perception [sensu] also. Thus, as often as it pleases the Lord, they are closed, for many reasons. - 1748, August 27.
WHEN LOVE PERCEIVES GOOD, THAT IT WILLINGLY GOES THROUGH WITH VASTATION. ((((It was now even me to perceive, that he who loves willingly goes through with vastation, which happens with a suitable sort of torment, and a certain [sort of] despair; for then I held my mind continually, in reform [emendatione] and felicity, which succeeds vastation, so that the end was in the mind, as it knows for certain that there would be liberation. - 1748, August 28)))).
CONCERNING APPARENT INFLUX FROM MAN TO THE LORD. It appears as if man's thoughts [proceeding] from man or spirit, affect the Lord, when yet each and all things inflow from the Lord, thus into man, not from man. I am instructed that the matter stands so, when the life of the Lord inflows into a subject adapted for receiving; that heaven is affected, because order is complete, and there is, as it were, a recipient vessel adapted for receiving. It is different, when there is not a fit [vessel], then those things which inflow cannot operate. - 1748, August 28.
THAT THOSE WHO ARE ELEVATED HIGH ABOVE THE HEAD, PERCEIVE THE SENSE OF WORDS [verborum] WITHOUT BEING DISTURBED BY THE WORDS [VOCIBUS]. It has been previously observed, and now, also, that they who are elevated high above the head, and not by themselves through phantasies, or by phantasies, but by the Lord's leave, that these see into writings, thoughts, and speech, that [are] in me, without hindrance from words [vocibus], which evil spirits infuse. With whom it is usual to inhere in words [verbis], and so not understand the sense, but confuse it, some from nature, some from cunning and deceit. - 1748, August 28.
THAT THE STYLE OF MY WRITING IS VARIED ACCORDING TO THE SPIRITS ASSOCIATED WITH ME. This is evident to me, from many things in past years, as, also, from those of the present time, that my style is varied, and that from merely the style of the writing, I could know how things cohere. I have observed this several times before. I now know the reason: that this [occurred] according to the society of spirits who were present. - 1748, August 28.
WHAT SIRENS [ARE]. I spoke with spirits [inquiring] what [are] sirens? and was informed by angels, that sirens are those who insinuate themselves into the cupidities, pleasures and affections of another, in such a manner, that when in the state of insinuation, they are ignorant that evil or deceit is underneath, so that they are captivated by pleasantness with others with whom they are, and yet, although they do not think this then, yet when occasion is furnished, an evil intention is revealed, either to snatch away the goods of others, or deceive them, or kill them, and the like. But they who, when they insinuate themselves, meditate concerning deceits, and thus act with earnestness, or insinuate themselves, earnestly, on account of an evil end, these are not sirens, but deceitful. - l748, August 28.
WHAT [ARE] THE BONDS, WHEREBY [IN] SPIRITS ARE HELD. I spoke with spirits concerning the bonds wherein they are held. They do not know, and, therefore, do not acknowledge that they are held in bonds. In order that the idea of bonds may be entertained [habeatur] there was presented a bond wherein men are accustomed to be held in general life, as when [anyone] gives mutually to another, and does not demand a return; the other is then held in bond to speak and think well of him, and to highly esteem him.
As respects the bonds wherein spirits are held in the world of spirits, they are known from the resemblance [just mentioned], that liberty of acting according to [their] cupidities is granted them, but still they are led so that what they desire is with admission and next with restriction, as it were: thus continually inflows from others what is opposed [to their cupidities], [though] they are ignorant of this. Therefore they think they live their own life, and are in liberty; for they are led by series of their cupidities, but not beyond limits, in such a manner that, hence, good nay exist to them and the rest. - 1748, August 28.
THAT SPIRITS DO NOT SPEAK FROM THEMSELVES. Spirits were very often indignant that I should say and think that they do not speak from themselves, but from others, whose thoughts inflow and follow his taste [genium] in series, so that the spirits are conjoined as to thoughts. It is similar with those whose thoughts inflow; wherefore there are others who act similarly with these. With whom I also spoke several times, saying that the matter is similar with them. These also, were indignant, or affected with vexation [molestia]. Thus there is a sort of chain [catenu] of one's thoughts into another, which sets out from the Lord through the heavens; so that there is a sort of continual mediation, or continual influx. - 1748, August 28.
CONCERNING THE DRAGON, CHANGED INTO THE FORM OF AN INTERIOR SPIRIT. Inasmuch as the dragon continually harbors malice [wickedness] and plots deceits against the faithful, and about two days before even plots with others a new deceit [to wit], that he wished to call out the cut-throats; therefore he fled to my back [posteriora], and was treated miserably by the cut-throats, and was there for about a day. Today he invents another deceit, in order to deceive the innocent, and so lead them away, to wit, that he might turn himself into the form of an interior spirit, which can easily be done, and so deceive under that form. Wherefore from permission, he was turned into such a form, into which, they say [he has not been turned] before, and so flies away on high towards anterior [regions], and, meanwhile, spoke with me through interiors; but inasmuch as myriads of such are evil, he was sent among them, and harshly treated, but, was liberated by the Lord. Therefore being reduced into [his] original form of an exterior spirit, such as he is, and was then; in order that I might know the state of those who are interior, when they resume the exterior form, he spoke with me, from his own form, and remembered nothing of those things which happened to him in the form of an interior spirit; so that he had forgotten everything, and if he had not known from me, that he has been of [in] such a sort [state], and that he has been amongst such evil spirits, and many [other things], he would not have known what he then did. From this, it can be evident that interior spirits, and angels, when they become spirits, are ignorant what was transacted in heaven, yea, that they have been spirits or angels.
This should also be observed, that when he returned to his former, or exterior form, he was such a one, and completely similar to what he was when turned into the form of an interior spirit. He still continues to devise his deceits, although in the interior form he repented; yea, although he knew that the Lord liberated him; and said that he could not have believed but that he was an angel, and is still provoked [commoyus] that he should ever have done a kindness to him whom he hates and persecutes. - 1748, August 28.
HOW AND WHEREFORE SPIRITS THINK THEY SPEAK FROM THEMSELVES, AND ARE NOT HELD IN BONDS. It was given to perceive from the spirit now speaking, whence it [is] that spirits suppose they speak from themselves [and] not from others, to wit: Spirits think they speak from themselves, not only when affection and persuasion are infused by others, which is done so dexteriously and so vividly, that neither spirit nor man know at all but that it is from himself; which was sufficiently given me to know from experience, and then fitting words succeed, sometimes their [words] according to the nature of the speakers thinking, which difference does not obstruct the sense: but also when, as now has happened, a spirit is induced by others to speak something, then, indeed, he speaks it, but then knows that it is not from himself; for whatever is from cupidity and affection, this is free. - 1748, August 28.
It is now also attested by other spirits who, having conversed together supposed that it [proceeded] from themselves, and that they alone spoke; then other spirits immediately confessed that they are those who speak the same, or a similar thing.
Nor do spirits tolerate that others should induce anything, so as to know that [it proceeds] from others; they suppose that thus they are not free, although if they did not know, they would will the same thing, as now happened, and the spirit acknowledged [it]. - 1748, August 28.
CONCERNING BELLED [campanatis] SPIRITS. I heard yesterday I think, and now again, spirits sounding like cows with bells. They proceeded towards the anterior from afar from the region of the left eye. They inspire fear whither they go; I also felt fear with me [proceeding] from them - doubtless, spirits [feel] a greater [fear]. The sound of the bells spoke tager du den sa wiger, jag den, tager du mycket, sa tager jag litet. Where they go, they purify the field [cumpum] of the world of spirits from evils, by putting them to flight, and dispersing them; thus also is a sort of east wind, for dispelling and dissociating illy consociated societies. - 1748, August 28.
I afterwards saw a black cow with [apud] a woman, and the cow licked her with her tongue, and also kissed [her], which they said was a sign, that the belled spirits would not hurt them. Wherefore I have learned, that belled spirits are sired by black cows. There were some who feared them, for they have taken counsel to commit a crime [facinus]: wherefore they first entered into friendship with them, which was shown me, by the caressing [adblandientia] Of the black cow, and her reciprocal caresses [adblanditionem]; she also licked the woman in the face, rising on the hind feet. - 1748, August 28.
CONCERNING THE CUT-THROATS. The crime [facinus] which they entered upon was to send to me, in the night, cut-throats to kill me while I was asleep; which also was thus attempted in sleep. There seemed in [my] dream, that a certain friend whom I knew lay near me, and when I was ignorant, and supposed him a friend, and feared nothing at all, because supposing [myself] very safe, lying with him, he suddenly threw himself on my head, and [put] his head and so his mouth to the back of my neck [ad collum tergale] and wished to bite me with his mouth, and suck out my blood, as is the habit of tigers, and so kill me like a leech: but besides attempting and willing he could effect nothing: for I awaked. I observed also in sleep a knife in my hand, but at that time I had the wish to project [throw] the knife, but not at all to hurt him. I awaked, and saw a bird behind me, which was turned into a dog, which the more and more it became a dog, extended its mouth towards me, and so disappeared. Wherefore the cutthroats are of such a nature, that when they cannot [use] the knives, they bite with the teeth, and they are signified by the dogs. It was next asked who was the guilty one [facinorosus] but he has not yet been found, to wit, he who inspired him [that is] with [penes] me to attempt it. He is of such a nature, as to throw the blame on every innocent [person] that he knows. - 1748, August 29.
CONCERNING A CERTAIN ONE WHO WONDERED THAT INDEFINITE VARIETIES ARE GIVEN IN THE OTHER LIFE. Certain were present, who were upright, but have never thought of heaven, supposing like others, that heaven is as it were a simple thing [simplex]: but when it was said to them, whether they imagined that no more varieties of all are given in the other life, than in the world, and whether there are no societies, and more things than man ever thinks, then, reflection being given them, they began to wonder, that they have thought of nothing but joy, but have never thought of the indefinite varieties [proceeding] from societies. - 1748, August 29.
CONCERNING GENERAL [comminibus] SPHERES. There are in general four spheres of faith, to wit, the sphere of science [knowledge], the intellectual sphere, the sphere of persuasion, then the interior sphere of persuasion. The opposite spheres are likewise in general four.
The spheres cannot I think be thoroughly known [cognosci], and therefore cannot be understood, save by those who have perception, for [they] are the spheres of spirits and angels They have been quite plainly perceived by me, as also by spirits, and I have spoken with them to a considerable extent concerning these spheres, and it was then shown by living experience, to them and to me, of what nature they are.
The sphere of science [knowledge], does not admit the things which belong to faith; the intellectual is more [receptive], the interior persuasive most [of all]: and it was plainly perceived in every thought, concerning those things which were of faith, how it was with the resistances, to wit: they did not wish to admit, although they did not deny: but beyond [this] the spheres cannot therefore be described, for without perception, they cannot be understood.
It was further observed, that one general sphere contains other general spheres, some of which it was also given to perceive: for the general consists of particulars: in the general sphere, these spheres are particulars: and these particulars concur [to form] a general sphere: for the general [sphere] is formed from them.
There are also certain particulars, which easily concur [coincidunt]: some [do] not so. It was also shown how it is with particulars, by directing the mind [per directionem] to objects of sight in the street. Such things as agreed with, or were proper to the sphere, excited sight and ideas. The rest were not seen.
One sphere also succeeds another, which was also shown. All spheres are disposed by the Lord. Without general spheres, particulars cannot exist: which was also shown by stringed instruments. If there is not given a general [principle] thereof, as it were, a body, with which particulars accord, sound [cannot] at all [exist]: not the least can be given. It is so in everything else.
Besides that a spirit [may be] in one place, everyone can be in another sphere: for conjunction by means, of places effects nothing, no more in this life, than in the other life. This was also shown.
Moreover there is given the corporeal sphere, or the exterior sphere of the senses of the body: into which also I was let. But the varieties of spheres are not perceptible: and inasmuch as there are perpetual inconstancies and inequalities in the corporeal sphere, it also cannot, for that reason, be under-stood: for these are the spheres, whereby man is ruled by the Lord; but through interior spheres.
I spoke concerning these things, in the street, with spirits and angels, almost continually, and each thing was shown by experiences, and how spirits who belong to the sphere of science spoke, it is not permitted to relate. - 1748, August 29.
IT WAS DEMONSTRATED THAT THEY SUPPOSE THEY LIVE FROM THEMSELVES, AND YET THEY DO NOT LIVE FROM THEMSELVES. I spoke with certain [spirits], that they seem to be conveyed in carriages, and not to believe other than that it is so, and [especially] when they were in carriages and it was told them, that it was a phantasy: further that they suppose they are endowed with a body and have hands, because they perceive [persentiscunt] touch. Then one said, that this is not a phantasy, because he feels his hand touching it, I perceived: but [his] hand can be taken away from him, and a new one [substituted] in place, yea many [hands] be added to him, and he not know different, and can deny that it is a phantasy, because he sees and touches [it]. Whence may be concluded, that the case is similar, when they suppose they live from their own life, further is it enough or no, because [since] [cum] they do not know and think otherwise. - 1748, August 29.
CONCERNING GENERAL [AND] PARTICULAR SPHERES It can be somewhat explained [illustrari] how it is with particulars in generals, from stringed instruments, wherein a body makes the general sound, from which and in which particulars exist, and their sounds are according to the general [principle], as may be known to everyone. Wherefore indefinite particulars are given, with their particular differences, to wit [sicut] all the tones; and yet the sound of all in their differences accords with the general [principle], hence there is sweetness [jucundum], loudness, acuteness, etc.: So also the speech [loqueloe] of men, the varieties and differences of whose words [vocum] are derived from a general [principle], draw their pleasantness, or unpleasantness from a general affection, and the sound is from all the concordant system of the bones and body, according to affinities of nexts. So it is with thought, [and] so with every motion of the body, or [every] action; unless there is a general disposition of all the muscles, through the lungs, and of these through affection, there cannot be given particular motions. So in everything else.
There were now spirits, at [in] the front region, above at a distance, who infused objections or doubts against these things, with such persuasion, and hence, as it seemed, acuteness, that I have not heard the like before: wherefore they were prevented from speaking: for there was acuteness of reasoning and persuasion
THAT PERSUASION CANNOT BE INSINUATED SAVE AT INTERVALS [tractus] OF TIME AND BY DEGREES. Certain of the interior spirits, who were of intellectual faith, complained that they cannot [be] different: for they wish to consult their reason with regard [ex] to such thing, and so stick in doubt: but it was replied to them, that there may indeed be given them something of persuasion, so that such [doubt] should not exist: but to give persuasion for one state, and one moment is not enough: for when the state is changed, and in the moment next succeeding, they were just as before. Wherefore persuasions are given by many confirming things, and gradually or by degrees. Thus it is insinuated by the Lord, according to order, and their nature and disposition, so as to take root, and thus they are persuaded like the angels, or elevated into persuasion by the Lord: for all states of persuasion are of the Lord. - 1748, August 23.
IF SPIRITS ENJOYED THE CORPOREAL MEMORY, THAT THEY COULD NOT BE IN A SPIRITUAL STATE. Besides other [facts which could be mentioned], there is also this: that spirits are deprived of their corporeal memory, because it is proper [propria] to them; from it, they suppose they lead their own [proprium] life; and, further, that if they enjoyed that memory, that the more perfect states of spirits of which [concerning] [see] elsewhere, could scarcely be given, to wit, to perceive thoughts in [by] spiritual idea, besides very many other things. Wherefore, men lose nothing but flesh and bones, and the use of that memory. They possess it all, but it is not permitted to use it, but [to use] the interior [memory], which is, as it were, the interior faculty of taking forth and viewing the particulars of the corporeal memory. - 1748, August 29.
THAT THE LORD APPEARS TO MANY, IN THE OTHER LIFE, IN A FORM SUITABLE TO THEM [conveniente iis]. It happened to me several times that I did not think other than that the Lord himself was present and spoke, as also [happened] with others. But the matter stands thus: It is the Lord who then appears here, through others, who are on that occasion not themselves, and the same likewise, imagine that they are the Lord. This thought inflows into the thought of him with whom he is, since he is nothing, and the Lord, through him, then appears in his form; for his form still remains, as I could plainly apperceive this day; for the Lord does not wish to change wholly the form or disposition of another, and so appear through another. Thus, also, the Lord speaks through another. - 1748, August 30.
CONCERNING SEPARATIONS FROM SOCIETIES. When they are separated from societies in which they are, because they do not accord, this is represented to the eyes of spirits, as if the whole man projects himself round about, and twists himself out [extorqueat] by circum-projection from the society, and so removes himself; and this [occurs] quite visibly. They also appear sometimes as projections, not downwards, but towards the circumferences. I was informed that when such projection appears from right to left, that he wishes to separate himself from the society; when from left to right, that they wish to retain him, and so strive together with their strength to retain him. When [it appears] otherwise, now in this direction, now in that, and with unequal projection, which is especially apparent from the head; then it is intermediate, and not part his, and part theirs. These things were shown me to the life. - 1748, August 30.
CONCERNING THE SPHERE OF ACTIVITY, OF INFANTS. I have observed a certain sphere of activity which belonged to infants. With such force, and at the same time in the activity, was the intention directed, that it could not be resisted, or that others could not enter [it], or take precedence of them in intention [aim above] them. This is the sphere of [their] activity. - 1748, August 30.
CONCERNING THE EFFICACY OF DIFFERENT STYLES. It was shown me to the life, how certain ones, who only study splendor of style, and continually keep the mind [animum] [directed] to splendor of style, and hence to qualities that draw applause [applausibilitate], but not to the matter, only [for the end] that he who writes may thence be famous, because he treats of sublime matters, so that he then continually reflects upon his praises, and pre-eminence from style, that such a style has no effect amongst those who are interior, and that such [writers] despise other [writers] and [their] style in which the matter is fully expounded to the apprehension, whose style is of such a nature that words [verba seu voces] follow from goodness of heart, which is the reformation of the neighbor and his instruction [informatio]; in such case [tuna] the matters form the style of each one, according to his gifts. But with those in whom the style forms the matter, so that the reference is from the style to the matter, there is no efficacy [in their style] and the matter does not govern the style. - 1748, August 30.
CONCERNING PERTINACITY. I spoke with spirits concerning pertinacity, that it belongs to the imagination, to the cupidity, and to the persuasion, and that pertinacity may be compared to a leader; and it was shown me, that in order that man may be led by the Lord, there must not be the least pertinacity in him, but so much as man has of pertinacity, so much he has of proprium: which in those who are led by the Lord, is taken away by the Lord, not by breaking, but by bending with indefinite variety. - 1748, August 30.
THAT THEY WHO DESIRE GOOD CARE NOT AT ALL FOR SCIENTIFICS, AND, AS IT WERE, DISAPPROVE OF THEM. I perceived from those with me who were Mohammedans, that when they perceived curious [facts], and many things which might serve to confirm those things which belong to faith in the Lord, that at first they did not care for them, then that they, as it were, spit them out with some aversion, thinking that if they accept good, it is sufficient, and that they can then know from good, whatever confirms, and when useful, innumerable things. What use can [these] serve them, who wish to be confirmed otherwise. - 1748, August 30; for it is enough that the heavenly idea, when in good, is in the light of all things which happen.
(THAT ANGELS CAN KNOW THE QUALITY OF MAN. CONCERNING MOHAMMED. Angels can know from the Lord, whatever [has been] in man from earliest infancy, and whatever he has thought, as also [I now learn] through them who have been translated into heaven. They are, [it is] I believe, Mohammed and Mohammedans; who thence introduce these things into my thought and attest [them], and whilst I am unconscious [of it] lead my hand to write thus. - 1748, August 30. There are indefinite things which they view [vident] in whatsoever occurs; which can never be apprehended by man's idea, thus in each word that is written. [These words are] also from them; they were told, that those things viewed by them are still almost nothing, as compared with what can be viewed in those things which they had [formerly] seen; wherefore they were raised up into a still more interior heaven, and thence again spoke with me; they said that the former things which they had seen were so gross, as scarcely [to amount to] anything. - 1748, August 30. They were still [farther] raised up [to] where [are] infants, and [were] at first astonished that infants know what no others [do], and thence also said, that what they had seen are almost nothing, and that such indefinites are contained in one idea, that one idea cannot be described by volumes. - 1748, August 30.) Various things inflowed, and I was led to various things, and moved by various thing which I cannot mention. I thence knew that [they are those] who have seen causes, and how the inferior world inflows. - 1748, August 30.
Some of these [were] brought down [delati] to some distance, and inflowed and saw whatsoever [was] with [apud] me, [and] inquired concerning those things which they had seen, and [were] then let into almost a similar state [to that] wherein they had been in the life of the body, so as to say [speak] other than that they felt, as is the case with many, from various causes, and so as to say that they remembered nothing. This they said twice, at which I wondered; for to me [as] also to others, it seemed that they remembered. When, therefore, from habit in life, [and] not from necessity, they said other things [than they knew], they were cast down, or fell down to their places, where being let into a similar state, they said that it is not fit [for them] to say [these things].
Therefore [were] informed that they must by no means say other than they think, save from the last necessity. [This] happened [erat], because they were not yet of such a nature that the influx of the Lord could operate with them, to speak what they thought. - 1748, August 30. Hence may be concluded, that such can also be let into heaven, but not subsist [there] long, not even in the exterior court [atrio], since they could not be in the exterior court, therefore that correspondence of interior [interiors, I think] with exteriors could not have been given
CONCERNING THE CONFIRMATION OF CELESTIAL [HEAVENLY] TRUTHS BY MEANS OF HUMAN SCIENTIFICS. Speech concerning heavenly truths was held with me, from heaven, by means of a certain general undulation: thus by means of the unanimous agreement of many [to this effect], first that they have no need of confirming things to confirm heavenly truths, when they are in them, just as there is no need of philosophics to think analytically, no need of sciences [knowledges] of the muscles to [perform] actions; but that all these things they possess from the Lord as respects confirming things, that this may be tolerated in the world on account of men who are of such a character that truths are confirmed by means of sciences: yet [only with him] that still believes truths, though he cannot confirm them: on the other hand, with some, they obscure the human understanding: with others cause doubt concerning truths: with others cause a denial thereof: I do not remember what else followed: the world of spirits is not permitted to cover up these things as they [now] also do. - 1748, August 30. That angels are in the knowledge of all confirming things is sufficiently evident from one example [mentioned] previously concerning so many differences which were enumerated.
CERTAIN WHO FROM THEIR OWN [propriis] STRENGTH WISHED TO DO GOOD. Certain [ones] when I supplicated the Lord's prayer attracted all the sense [thereof] from me to themselves, so that I could not be in the sense, consequently not in the perception of the things which belong to the prayer, as at other times. Therefore I had as often to desist in the beginning or in the midst of the prayer: for they who attract the sense to themselves wish that I may serve them as a slave and instrument, and that they might be masters and so pray through [by means of] themselves, but not in society, with me happened as often as [as was the case when] good spirits, angelic spirits, prayed with me in society, when I perceived, as I have previously mentioned, an attraction to the Lord, as from the Lord. But this also with variety, to wit: that [they were] received into the society of the praying [supplicandi] because [they were] good; yea, from leave as was also perceived. But when it occurred without such sensible reception [as occurred] when [it was prayed] by angelic spirits: [for] it was [prayed] at the same time with angelic spirits, then there was an elevation [of the prayer],
