but to those who wholly attracted it to themselves, so that I could not be present: these were not good: considered me as a lifeless instrument, and themselves alone as alive. Wherefore because they abstracted all the sense [thereof] I had as often to cease and come to an end. Some of these did not do this from a bad heart, because they wished to pray. Today they desired not to be so disposed [tales], but to leave [the prayer] to me, so that they could also be together [with me]; this, because [as] was plainly perceived, they wished to do good of themselves, and, nevertheless, I had to desist. From these things it may be evident how the matter stands, when man or spirits wish to do good of themselves, that they cannot, and that it was plainly perceived from these things, and that there is no effect [efficacy] [in such attempt]. So much does proprium inhere. - 1748, August 31).
CONCERNING THE FORCE OF INTUITION IN THE OTHER LIFE; THUS, CONCERNING THE FORCE OF INTUITION THROUGH FAITH, AND THE PERSUASION OF THOSE THINGS WHICH ARE OF FAITH. (It was shown me this night, in wakefulness, and at [in the] morning, what force, intuition, along with persuasion, has in the other life. There was a certain one who supposed that by intuition directed upon others he could lead them and bear them away wherever he wished, which [thing] is so common in the other life, that by means of intuitions they can allure others, which intuition effects. Such is the dragon's when he wishes to call together evil doers; such is theirs who excite others to be present. Hence, therefore, it is a very common magic in the other life; and spirits suppose that they alone can do all things by means of such intuition. Many things could be said about this.
A certain spirit [was] persuaded that he could effect everything by means of the like intuitions, because [these] exist from permission. Wherefore he had so much habituated himself to evoke other spirits and attract [them] to himself by means of such intuition, that from the habit [assuefactione] he has entirely put himself in the person of another, so as to believe that he is, as it were, other [persons] as is usual with those who are mad, and those who are insane, and so are secluded from human society in the world. He now [acted] by means of such a strong intuition, as to be, as it were, persuaded that he was the person of another [ejus]; and this with variation, the intuition being directed upon many, all of whom were so adjoined to him that they could not have drawn back; and they seemed to be with him in the place where he is, yet in the lowest earth. There also are presented those upon whom he has so persuasively fixed [his] intuition. Wherefore his persuasive intuition was perceived by me, as Laos som kommer utur led, som intet kan wrida tilbakars; thus he is similar to those mad in the world; which also was confirmed. They also, whom he thus attracted, complained that they could not be liberated. He had no effect [efficacam] upon those who were in true faith.
Hence may be concluded, of what avail is intuition, which is a magical intuition, or the magic exercised by the ancients, especially the pythons.
Hence may also be known what [is] intuition, through faith, and what [is] faith; for some suppose that faith is of nothing, and yet intuition by faith can effect all things, and [there is] an intuition of all things that pertain to faith, with persuasion. But faith is of such a nature that so much of intuition in the Lord [as comes] from man, or from self so much does it recede from the Lord, and is of no efficacy, but so far [as it comes] from the Lord, so far is it efficacious. It is similar with the persuasion of what belongs to faith, otherwise they are like that mad man; it is an insanity not unlike theirs who supposed they were God the Father, and God the Son, yea from insane persuasion; also [like his] who supposed he was Charles XII. These were put amongst the mad; they also are similar, who wish to acquire faith to themselves from their [propriis] strength. - 1748, August 31.
That insane [spirit] of whom [I spoke] above, because he was evoked by similar [ones] to infest me when asleep; which is wholly forbidden [to wit]: that they should lay in wait for man asleep, was cast down from a certain upper place, and to the lowest [part] of the earth, and [was] there bound to a certain long stake, or fixed axis, and there bound around, and stretched out as if he was the axis, and not a spirit. I also was drawn into such a persuasion; and then he was thence put back into his place, so that he might live secluded from the society of others, and amongst such as are of similar phantasy, so that everyone should infest the other by similar phantasies and persuasive intuitions. Hence may be concluded of what sort were his torments before they grew into disuse. - 1748, August 31.
THAT MAN COMMITS ACTUAL EVIL [EVIL IN ACT]. In the world of spirits [are] certain who in their lives cherished hatred against another, and yet in externals, put forward all modesty. [Their] hatred now burst forth, and it was perceived that so far as they have remission, it was grievous, and that never was such a thing apperceived in them during life.
At length, they wished to cast the blame of [their] hatred on the Lord, that He had so ruled them that they could not have been different; concerning which matter they spoke much, with some small uproar [tumultu], because there were many who conspired. They were told that all actual evil comes from them, and all good from the Lord; but they still pertinaciously insisted that they had been of such a nature, not from themselves, but from the Lord. It was given to say with spiritual idea, that concerning these things, a thousand volumes can be written, and all, as it were, confirming. But still the truth is inscribed in ultimates, that all actual evil [proceeds] from them, and all good from the Lord. It was also shown that so far as they have remission, so far they have evil and hatred. This [is the case] when they are spirits; in the life of the body [it is] not so. The conclusion was, that it is provided by the Lord, that thus they should do evil in act [actualiter], and that it is provided that they should not precipitate themselves into the worst death. - 1748, August 31.
THE REASON THAT THE PHANTASIES OF MEN ARE, IN THE OTHER LIFE, TURNED INTO SPECIES OF ANIMALS, AND THE LIKE. There was insinuated into me the reason why many phantasies, in the life of the body, are turned into forms of animals, and of many similar things, [so] that when they are inspected from the heavens, or there is influx, then [these phantasies] are turned into such animals and such forms, not different from what occurs in the world of spirits, [and] like as appears, from prophetics, and in sleep. (They are turned into such forms) as are the ultimates of order; such as also [exist] in the earth, and are the ultimates of representations. For instance [sicut], when a sorceress being inspected, was turned into a ball of serpents [glomum serpentinum]; for correspondences are such that it cannot be otherwise, than what when borne through order from a corporeal life, which remains, and so still upwards that in the beginning their phantasies so appear, otherwise, phantasies cannot be taken from them, and they reformed. - 1748, August 31.
CONCERNING SPIRITS WHO WISH THAT THEY MAY BE BELIEVED TO BE THE LORD. There was a spirit with me who stood on my head about the space of an hour, nor could anything else be perceived in the beginning, than that he was good; he spoke little, but [that was] from [his] thought, and not at all evil. At length when he spoke, he occasionally introduced into my perception that he was the Lord, which I could perceive from a few things in the beginning, because he stood upon my head; also, because this is common with those who are of the Lord, whereby is also insinuated perception of the Lord's presence, because the Lord [speaks] through them. But this spirit assumed this as an artifice [by art]; and, indeed, so thus he induced in himself the persuasion, so that he could suppose himself to be the Lord; but inasmuch as such have been with me previously, and within themselves have a dissimilar [contrary] perception; which, however, was not then granted me to discern, [and] still it was given to know that [this one] was evil, therefore I spoke with him, as with an evil spirit, whereat he was angry and said,
that with such art and such persuasion he has been able, previously, to allure good spirits to himself, and to persuade them that he was sent of the Lord, thus an angel [of the Lord]. This, also, he attempted with similar persuasion [on me], but in vain, for he was detected. From which it may be evident that spirits are given who can induce with persuasion that they proceed from the Lord, and can allure into societies with themselves, many spirits who are upright, and do not know different; and yet these are evil, and, indeed, insane, as also it was granted to say to him, [and] that he supposed himself to be the Lord, with mad persuasion, than which nothing can be more mad. It occurs to my mind, that of such a sort are certain enthusiasts, and Quakers, who also were such after death, as to be persuaded that the holy spirit spoke with them, because they suppose [he is] from the Lord, who persuades himself that he is the Lord, when yet this is not a proof of the presence of the Lord, but is a truth of faith concerning the Lord.
The same spirit, when he apperceived that he was detected, and spirits around him were instructed concerning the truth of faith, wished to extricate himself from their society, which he had also learned to be expert in, by modes of his own, through various projections of his body, and turnings to the right, to the left, directly, obliquely, in various ways; and when he was told that it signified that he wished to snatch himself away from [their] society, for he could not practice upon those who did not acknowledge him for the [a] spirit proceeding from the Lord, the same confessed that he had learned to do so when he wished to drive away those who [were] with him in society, then afterwards to call together good spirits, who believe to be of such a character. In other respects he could be quite acute, and of apparent intelligence, and angry because I told him that the more intelligent he seemed to himself, the more insane [he was]. - 1748, September l.
He also said to me, that he did not therefore wonder that, spirits speak with man, because he also is of such a character, but did not believe that there was such speech, as in my case; hence, also, it was given to know that he is a Quaker, or Quaker spirit, which is the same. They suppose that they alone speak with spirits, or as he now wishes, with angels. - 1748, August 31.
THAT SPIRITS DO NOT HAVE LIFE UNLESS THEY ARE PERMITTED THOSE THINGS WHICH THEY DESIRE. I perceived that they were discussing [agerent] among themselves concerning this; that the life of spirits consists in their cupidities, without which they could not live, therefore could not be present among others; which was also shown them by various things which came more obscurely to my perception; and they acknowledged that if each one was not permitted such as agrees with his cupidity, that they could not subsist amongst others, thus could not live; from which it may be concluded, that the Lord bends everyone by means of his cupidities. I have previously spoken with them on other occasions [alioquin] concerning this, that their life consists in being permitted these things, and that otherwise they could not live, unless permitted to do according to phantasies. - 1748, September 2.
CONCERNING THE IDEAL SPEECH OF SLEEP. A REPRESENTATIVE VISION CONCERNING THE QUAKERS. Speech was held with me in a state midway between sleep and waking, yea, by means of such ideas as cannot at all be expressed; for like as I have heard at other times [alioquin], they bind [alligant] [their] speech to anything whatever, which [speech] cannot afterwards be described, although I perceived it plainly in that state. This speech of sleep belongs to evil spirits of the interior world ((((or to interior evil spirits in sleep, therefore is also inexpressible, but it never contains anything in itself. Wherefore it was afterwards represented to me by rubbish and many like things, which were poured out from a certain vessel, for they illy cohered, and [pertained] to no thing, although [the speech is] inexpressible. The intellectual [principle] of the things which [are] in this speech is also represented by the rear parts of a horse, which I plainly saw; for there came a horse whose anteriors did not appear, but when he turned his rear parts, these plainly appeared to me, and it was perceived or said, that the intellectuals of those who are in this ideal speech of sleep, are thus represented, for they have no true intellectual [principle]. Such, perhaps, is also the intellectual principle of those spirits who are Quakers and suppose themselves alone to be led by the Holy Spirit.))))
There was also exhibited a representative to me, in sleep. I seemed to be elevated to the ceiling [tectum], and to stick there by the head, and so to rest tranquilly; afterwards, to be let down, and, in midway, to be securely led around [circumduci]. From this circumduction [I was] let down on the table beneath, where a certain woman sat and ate from a dish. The circumduction took place and was afterwards changed into the dish, wherein was food thus made, which was eaten. I supposed that they thus understood that they have acquired a miraculous food; but when that dish was carried away, which was [done] by another woman, serving, they did not perceive that [it was] a new dish, and that the food was miraculously formed there; whereat I greatly wondered, and when I tasted what it was, when [she] carried it away from thence, there were [it was] peas [pisa]; [seu gron art cum pisce]; hence may be apparent what is the nature of their representative; but what is signified by the vision of sleep, I do not yet know. I perceive that it respects Quakers, to wit, that they do not know [that], anything is ever miraculously insinuated by the Lord; and although they do not perceive it, yet it is given to them, to wit, probity of life, and [oprigtighet].
((((In order that I might know how that inexpressible speech of interior spirits differs [from other speech], it was told me that it is wholly different with what falls among [to] [ad] interior good spirits, and that [this speech] falls from heaven to interior evil spirits; that it might be known of what quality is that which falls [flows] [laberetur] through heaven into interior good spirits. I saw, in wakefulness, a certain virgin, who walked with another [person] or man not seen by me, whom I perceived to be her lover. That virgin was seen only at the back; she was clad in a common garment of light yellow color [albescente flavescente]. This garment was neatly fitted to her about the breast, so that the dress [habitus] of the body was quite comely, but only the back was allowed me to see. Thus are represented those things which flow through heaven into the interior good spirits. - 1748, September 1.))))
I also heard spirits speak from me while I was in sleep, scarce otherwise than when I was awake, but not with the ideas that pertain to wakefulness, [sed cum non idea vigilioe]. Just as was previously observed, when certain [ones] declared [anything] from me in the inferior earth. They speak in like manner, but still there is sleep in the speech, [and] so [it is] without efficacy. - 1748, September l.
THAT SPIRITS EXCEEDINGLY DESIRE TO BE MEN. In general, all spirits, when with man, do not know other than that they are men. But there are others who desire to be man, and thus to wholly occupy his body, and thus consider him with whom they are, as a nobody. Such have many times been with me and attempted much; some [act] more mildly. They were, nevertheless, affected with shame, in various modes; for they think they see their faces in the glass, besides other things. Thus are spirits with drawn from that cupidity. - 1748, September l.
HOW INFLUX OF SPIRITS TAKE PLACE INTO MAN: CONCERNING INFLUX IN GENERAL. I have been instructed, that the case stands thus: The Lord inflows into the universal heaven, and world of spirits, not only immediately from himself, but mediately through angels into inferior spirits, and these into interior spirits, and so into man. This is influx in general.
Further, that all influx of the good and true is received by spirits, according to their form, or nature: the good and true is received by the good: by the evil, good is turned into evil, and the true into the false, with all difference and variety according to their disposition and states.
Moreover since man is the ultimate of order, therefore [his] ideas are terminated in his memory, or in the material ideas of his memory: and since all ideas are there terminated, even [those] of spirits and thus [these ideas] are the recipients of the ideas of spirits, and a continual nexus of order follows up to that point, a spirit cannot suppose other than that ideas begin in himself and from himself, when yet his ideas are in the ideas of man, wherein they are terminated, as may be evident from their appropriating to themselves each and all the things of man, and that they speak with his language, as if their own, and cannot know otherwise.
Hence it flows, since ideas thus fall into the ideas of man's memory, and man's ideas are variously filled up [impletoe] [that] to every idea of his are adjoined innumerable things, which are proximate, which are contiguous, which are more remote as to distance, which hence are dependent: and such [ideas exist] in all variety according to states, and with a difference in every man, according to each one's phantasies. There are many other things, which cannot be so enumerated.
Hence it flows, since there are many spirits, or spirits of different disposition, that one [spirit] or one genus, snatches up in the idea this that accords with itself: another genus, that: yea another genus what is distant thence, and because from its experience [it also knows] that it depends thereon, just as is the case with those who have seen excrements and nothing else, who aim at nothing but to learn magic thence, and [turn] every good into evil.
The more that ideas are closed from man, so that he only looks at one thing, as occurs, from persuasion [and] from cupidity, from his regarding himself and worldly things [for] thus are [ideas] closed from man, the less the danger: for then the ideas of spirits cannot be diffused to [over] many things, and so infuse in man evils in addition to what man has required to himself. But [with him] who is in faith, the less that ideas are determined to one thing, so as to be applicable to each point [momentum]: that is, the more fluid, as I may say, is it with man, the better it is: and the less persistent and hard, the more easily is he bent by the Lord to all things which please the Lord, and to good. - 1748, September l.
As long as man lives, the ideas of his memory are varied, changed, diffused to [over] many objects, constrained to fewer things through persuasions; in a word, he can become better and better even till death. But it is not so with spirits. Besides it is thus with ideas, they can be diffused to many goods, so as to have other affinities, be otherwise conjoined, divided, and so contract new affinities, and so forth. - 1748, September l. (((CONCERNING A CERTAIN ONE WHO SUPPOSED THAT HE WAS ABLE TO DO GOOD AND LOVE THE NEIGHBOR FROM HIMSELF.))) ((((I spoke with a certain one, who [was] on high to the right, at some distance, who said, that he can do good, yea [do] so from himself: but it was granted to tell him, that no one can do anything, save from will. If the will is not present, then indeed he can do apparent good: but this is immediately recognized as not belonging to the will. He said that he wished to attempt to do good, and so compel the will, then it was granted to say, that it was love, that rules the [will].))))
CONCERNING A CERTAIN ONE WHO SUPPOSED HE COULD DO GOOD AND LOVE THE NEIGHBOR FROM HIMSELF. (A certain spirit of intellectual faith, I believe, supposed that he could do good from himself; to whom it was granted to say, that no one can do anything, save from will: from will comes everything that he does, and if and one still does good, and not from will, this is feigned [good], which is immediately apperceived in the other life, and not tolerated, because feigned; and if he should still do something good, that then he viewed something outside of himself, on account of which he did [so], therefore not from love. This was better perceived in spiritual idea. But still he supposed that he could have compelled the will to act from love, wherefore he attempted to withdraw himself, as it were, from the command of the will, so as to put himself into love, so that he might act from love in the will.
Wherefore it was told [him], that he might attempt how he could succeed; therefore he sought for a society which was of such a character, to wit, [one] that was in love; and at last found [one], and said that he has found it; thus was raised up into heaven. I expected what would take place, [and] meanwhile spoke with the remaining spirits [to the effect] that if he was of such a nature that he can receive love from the Lord, he would be able to subsist amongst them, otherwise, that he would not be able. While we expected [what would happen], [he] was seen, or [they] were seen who rolled themselves from heaven; which is a proof that they snatch themselves forth from a society because they cannot subsist there, as if [they were] in a sphere wherein they cannot subsist. He [is] now with [spirits] above the head, [and] says that he was there, but could not live there, but that he was greatly distressed, so that he greatly rejoices that he could thence have been liberated. - 1748, September l.
THAT GOOD SPIRITS, WHEN THEY ARE ANGRY, SOMETIMES BURST FORTH ALL AT ONCE [CITE] INTO SUCH THINGS AS CANNOT BE KNOWN TO BE DIFFERENT FROM WHAT [PROCEEDS] FROM THE WORST. It sometimes happened that I have noticed certain dreadful things, supposing them the effusion of the worst spirits, but it appeared that they came from the upright when quickly angered, and indeed for the reason that they are not admitted to do good, thus burst out into the opposite, through anger, as is also usually the case with an upright man when angry. - 1748, September l.
CONCERNING THE JOY OF FELICITY IN HEAVEN THAT THEY HAVE WHO GLORIFY THE LORD. Very many, now, of the good, glorified the Lord on account of His advent and their liberation from hell, and there was so much joy of felicity that some said they could not bear it. - 1748, September l. It was, as it were, a general glorification, so that certain in hell also desired to make glorification, as I heard from some who [came thence], but [they were] [it was] from those who [live] in privies. - 1748, September l. Next morning everything was in a state of tranquillity, so that I perceived nothing but a tranquil silence around me, which still continues. - 1748, September 2.
THAT THE CHURCH OF THE LORD IS PROMOTED TO THE GREATEST POSSIBLE EXTENT [ab plurimum] BY THE EVIL. I spoke, in a tranquil manner, with certain [who were] in that tranquillity, or, I believe with certain apostles, hearing [to this effect], that the church of the Lord is promoted to the greatest possible extent, by the evil, to wit, by those who [have] other ends [than its advancement], yea [have] self-loves for an end; for instance, [is promoted] by apostles, whose mind was to judge the universal world; [and] by others in the world who have introduced the doctrines of faith, from causes that regard self and other things, as [was the case] [in] Sweden, England and elsewhere; further, [it is promoted] at this day with [among the] popes [pontificios] who preserve the doctrinals of faith in the Lord, for the reason that they may possess all things of earth and all things of heaven; for they know that they cannot be adored, and that [if] so, they would lose everything, and that were he called Supreme [High] priest [pontifex supremus] and not vicar, that they would thus lose everything. These things are permitted, for the reason that good [flows] thence. - 1748, September 2. For a not dissimilar reason, the Mohammedan heaven, and the heaven of Jupiter [coelum Jiviale] was opened by those who wished to seek another Lord.
RELATIONSHIPS [affinitates] IN THE OTHER LIFE. ((((((The communication of dispositions, and of each and everything in the disposition, in the other life, is wonderful, [and] is recognized immediately. This communication and recognition [acknowledgment] cannot be described especially [does this take place] in the heavens. The communication and recognition, and hence association, are related like affinities [relationships] in the world, to wit, that they are recognized as parents, as children, as brothers, as kin [consanguinei] and relations according to differences. The love is such as should be [might be] in life, according to all differences towards the nearest and the more remote, in order. The consanguinities and relationships belong to love, and its differences, which are indefinite, and the communications [are] so exquisite that they cannot be described; further, no respect at all is had to those who have been parents, children, kin and relations on earth, nor to any person, such as he has been on earth, therefore not to dignities, riches, or the like, which are worldly and terrestrial. These things were confirmed by those who are from the angels. - 1748, September 2.))))))
Certain [spirits] lamented that thus they would lose their [relatives]. This flowed from the residue of bodily [corporeal] love, but the reply was made them, that they would receive thousands in their place whom they would love much more, and more happily; further, that [not only] ought all to acknowledge the Lord [as] only parent of all, as [does] [is the part of] innocence, but that the Lord is a father to all, and thus all are for the Lord [in the Lord's stead], according one's gift of reception, and also that they who are the Lord's are also in place of parents.
CONCERNING INFLUX (When I treated [ageretur] concerning general and special influx into everyone whatever; also, that every spirit and angel whatever, is a center of influxes, so that myriads of myriads inflow into every idea, which man and spirit supposes a simple [one] or individual [uniqm]; then was it granted to certain who were capable of receiving, to perceive by means of sublime [exalted] spiritual ideas, that the matter is so. Amongst these were both Mohammods, who now say that they have perceived it so as to have become wholly persuaded that the matter is so, and that no man, nor likewise any spirit, who supposes an idea to be simple, can even apprehend it [the matter]; therefore cannot apprehend so long as heaven is not opened to man and spirit, so that such perception may be infused into them.
Certain spirits who were not able to apprehend it, because it [heaven] was closed, said that they could not comprehend these things, [and] that such was the case. It was granted to reply to them, that in like manner they do not comprehend that one action, which is regarded [as] simple, exists from so many muscles, and so from innumerable motive fibers, and from myriads of purer fibers, and still less that to one action which is considered simple, the universal system of purer parts concurs, according to proximities and affinities, in a most wonderful manner. Inasmuch as they do not know this, and if they could not believe this which is so obvious and familiar, how can they believe that there is such an influx. - 1748, September 2.
But here it was also given to perceive, and I marveled thereat, that my respiration [was] then, as it were, taken away, to wit, that I left off respiration, and breathed inwardly. Hence I perceive, in some measure, that those spirits could have been able to perceive without disturbance [turba] from me; for external respiration was taken away, and internal [respiration] given. See what [is said] concerning these things in the lungs, [as to] what attraction and emission [are], if [the matter] [is treated] there. - 1748, September 2.
I perceived also that they were shown that the [an] idea of the societies in the world of spirits can be obtained from the consociation of the muscles in man, and that the communications of these, by means of fibers, and indefinite other nexus, inflow according to affinities into every simplest action; and that the respiration of the lungs is therefore changed into such, because it is the lungs which operates in general into the muscular system, as is known from those things which [are] written, concerning the lungs. - 1748, September 2.
I also perceived that they spoke concerning four provinces in the body, which are general [communes] divisions [partitiones], and whose communications are wonderful, to wit, the province of the genital members, the province of the abdomen or subdiaphragmatic [province], the thoracic, where [are] the heart and lungs, and the province of the head, which [is] above, and that there is into all, a wonderful general influx by means of teguments, and [into] the most singular [minutest] things [singularissima] by means of the purest fibers. - 1748, September 2.)
EVIL SPIRITS ARE THE CAUSE OF EVIL HAPPENING TO THEMSELVES. I spoke with spirits concerning this: that they cause evil to themselves, when they purpose [to do it] to another; therefore that there is thus [the evil] of retaliation, or that the like [evil] responds to them; for they plotted to do evil to someone, and it was reflected back, [retorquebatur] on them; they said, on account of the appearance, that the evil came from me and others, though it came from them, or self. They do not wish to be persuaded. Wherefore speech was held concerning that, and it was shown that if anyone strikes his head against the wall, that it is not the wall's fault, but his own; and it was then illustrated by many things, that there is such a balancing of these things, and of the single things in the body, so that to every action responds a reaction; it is so in the least membranes, fibers, [and] the least particle of the animal spirit; and if there were not such a reaction, nothing at all could subsist, but would wither and grow infirm, wherefore there is perpetual equilibrium. It is similar in everything else.
For instance, among men, such as is one, such is the correspondence of another, if not in external modes, yet in mind [animo]; wherefore men know this well, and do not go beyond what they [others] allow, for they fear a corresponding evil from them; and this occurs with indefinite variety, according to each one's state and nature, as may be known to everyone. So this is inscribed in nature, so that young chickens, yea, the smallest insects, resist according to insults and minds [courage] [animos]. From these things, it is now apparent that the evil of punishment which they suppose comes from another, is from themselves, for such a response is given. If [it is so] in the least, and all things of nature, why not in the grand man [maxime corpore]? But in the world of spirits, such happens as in the human race. There is a different reaction in the heavens, for there on no one is any evil inflicted, but it is turned into good. - 1748, September 2. [This] was shown by experience.
Of such a nature are evil spirits, that they wish the good may never resist, but yield, so that they may be able to bring all evil upon them; but it was replied to them, that [the good] cannot but resist; and if there were no resistance, these would abuse their goodness, and aim to destroy all in heaven and earth; wherefore there is resistance, yea, the world of spirits is therefore such that evil is inflicted on them by evil, although the good seem to be together [with them], when yet it is not so. - 1748, September 2.
CONCERNING ANGELIC FORMS. So frequently have angelic forms or choirs been with me, and been heard by me, that it has grown familiar, So I have not noted down each observed instance, as, for instance, that certain learn, without representations or ideas, to flow into such forms, in order that they may be initiated, and afterwards be amongst the spirituals and celestials; further, that choirs of Mohammedans have become so familiar to me that from the sound alone, I could have known [that the choirs consisted] of them. Besides other things which I do not remember, like as when they have inflowed into the sound of the mouth without speech.
When I treated concerning forms, that therefrom is constituted the grand man [maximus homo], and, therefrom, the members or provinces are formed; and that they who are not initiated to act in society, as one, to the Lord's glory, are not in the grand man, I perceived indignation from the world of spirits, because they also were not amongst those who constituted the grand man; but the reply was made them, at first, to the evil, that they cannot be [there] before, like dung, they are cast on the earth, and thus that, like those things which serve for the sap of a plant or tree, have entered thence, then first can they be in society, or in the tree. The reply was made to others, also evil, that they cannot be considered in any other light than things which are let into the stomach, and are again cast out thence, as excrements, because they conduce not at all to nourishment. Such also would be the case were they admitted into such choirs or forms. Certain [ones] still insisted that they wished to be in [societies], which was permitted, but it was said that they could not be, because they are so gross. - 1748, September 2.
CONCERNING THE DRAGON. It is a familiar habit with him, when he wishes to assemble the Jews, and so with them persecute the faithful, he seems to himself to go away towards the old Jerusalem, which is to the left, a little farther away [distance] below; he then, sometimes without any deceit, speaks one thing and thinks another; by means of the interiors of his nature or thought, he speaks with the Jews; by means of speech, [speaks] with another, which is a proof of his deceit, and he, to whom he is known, immediately knows it, as well from the speech, as the place where he is.
THAT AN IDEA REMAINS ATTACHED TO A WORD [voci]. In speech into spirits, an idea of a word [vocis] is observed in the most exquisite manner; as well that a single [word] does not comprehend many ideas, as that when the word is changed, immediately, confusion is produced; for instance, when spirits are denominated [as] those who [are] in the world of spirits, yea, the evil, [then] none of the good wished to be styled spirits, and because it is on who are in heaven. So with other [words]. Wherefore, when another idea is impressed on a word, and the former [word] changed, it produces much trouble in talking with spirits, therefore [such] words should have a constant use, as have the idea once impressed on them. - 1748, September 2.
THE SPIRITS OF JUPITER [SAY] CONCERNING THE SPIRITS OF OUR PLANET [telluris], THAT WORSE CANNOT BE GIVEN. (Certain spirits of Jupiter were with me: at first they did not wish to come, because they knew that spirits here [were] evil: certain ones were still here, and it was permitted to spirits of this earth to act by means of evils inspired by their craftiness, by deceit, [and] openly: some of whose [arts] I perceived: for interior spirits were acting: I am in doubt, whether this be my first experience of them. Then the interior evil spirits acted into [on] them, and [these] sustained it a long time, for it was [granted them] from the Lord; at last they confessed that they suppose that worse [spirits] are never given. - 1748, September 3; for they perverted their imaginations and thoughts in such a manner, that [these spirits of Jupiter] were as if bound, so as to seem secure [capable] of being extricated as also I perceived within me).
CONCERNING THE SPIRITS OF JUPITER (Spirits of Jupiter are with me, and wonder greatly that I am able to write in this way the ideas of their thought: (for they have related [duxerunt] previously, as also this day, the things which I wrote concerning them:) and inasmuch as reflection was given them, they reported it to others who also wondered that such a thing could take place. It was insinuated in them, that in this way, can the inhabitants of this earth be informed, and everyone who reads knows it. This I perceived from their thought and not from [their] speech: from this thought or perception of their thought, I wrote these things: they also desired to affirm it with a still more subtle perception. - 1748, September 3).
The angelic spirits of Jupiter are in celestial perception, and thus it is granted to associate with them thought which cannot be understood by the interior evil spirits of this earth: wherefore they are highly indignant, and say they cannot live and also attempt to understand it; but this is impossible: yet they do not believe it. It was said that it is impossible for them [to understand it] for cogitative celestial speech is insinuated by the Lord, but [the speech] of those evil spirits derives its origin from them, and they are immediately revealed from [only] their thought, and endeavor, as to their quality and what they attempt.
CONCERNING THE NATURE OF EVIL SPIRITS. Interior evil spirits are of such a nature, that their wickedness and deceitful nature cannot be described; that, to wit, the least of the thoughts, that can ever be perceived by man, while a man is turned [by them] into evil with such skill, as can scarcely be imagined [cogitari]: not only are they of such wickedness, that they turn good into evil, as soon as it appears, but there are also [some] who when they as it were smell that thence [proceeds] good, immediately turn it [into evil].
I thought that thus no man could have thought what was good, but I was informed that the good spirits are separated from the evil, so that where the good [are] the evil cannot be, thus with man who is led, by the Lord, and with everyone when he is in a state of faith: Also with me the like several times occurred, but it was permitted them [eis I think] to have with me their stationary [agents]: they could not thus inflow with their wickedness apart from these [agents] as was experienced this day. - 1748, September 3.
[THE SPIRITS] OF JUPITER, CONCERNING THE LORD. (When I wrote those things which [are mentioned] above, No. 531, I perceived that they did not wish that I should write of the Lord, that he is man and at the same time God: because they are ignorant what is God, or what is the highest, and that it is enough to believe him to be the highest. They greatly love and are rejoiced to have heard of a single [unicum] Lord, [and] that [he is] the only man, and that the rest derive from him, that they are men. - l748, September 3.
THE TRUE SPEECH OF SPIRITS. The speech of words [vocum] is not the speech peculiar [propria] to spirits, but belongs to men or the corporeal memory: but the true speech of spirits belongs to the interior memory. Of what nature it is, was this day shown me. It is thought, yea communicative [speech], and inasmuch as I have now spoken with them, yea concerning this, how all that which they can understand and perceive is their science [knowledge] although they did not previously know that they were acquainted therewith, for they comprehend at once, and as they comprehend, it cannot be but that [the faculty] [knowledge] is innate, and that it can be said by them as well, as [by] another who says it: wherefore that speech is an interior speech, comprehending many things: for it is simultaneously intuitive [into] another's thought, and perceptive whether he is in such thought: which [thought] is of such a nature, as scarcely to mistake. In a word their [speech] is a communication of ideas, one of which cannot be explained by many words, and when explained is still but slightly exhausted [in extent]: for it still has as it were an integral [whole] idea with itself, which is manifested. Such is the speech of spirits with each other. In a word, [this speech] is not words, but ideas of words, for every word has an idea which is of considerable extent, as is apparent from this,