It was afterwards presented to sight, in the case of a certain spirit, what, and of what nature, is faith: namely, that it is entirely different, various and multiple, according as it is conjoined with affection; consequently, that it is such as the affection is; and that, when adjoined to an evil affection, it is base, hideous and dreadful, and still is believed to be faith when, nevertheless, there is no faith unless the truth of faith be conjoined with spiritual affection, or with the good of charity. These things were also represented and it was thus clearly shown what faith alone is, namely, that there does not exist faith alone which is also saying but that it is either persuasive faith, or historical faith; yea, that it is an adultery, or conjunction with a filthy love, as with self-love, etc.
DISCOURSE WITH ENGLISHMEN ABOUT FAITH. Most of the English Bishops and Priests are unwilling to hear anything else than that faith alone justifies, and that faith alone produces good works; nor are they willing to give up anything of this error, since they have confirmed themselves therein by various arguments, and because they care for the world more than for heaven. By reason of that error they believe that faith alone produces the striving after good. They are not aware that it is the will [that produces this], and that thus everything they do is accepted, good, and made alive, because the man is in righteousness. Hence it is that they believe that the evils of their life are not imputed to them, and that they are not able themselves to do the good of life without its being meritorious. Hence they think nothing about life, neither about the evil nor about the good thereof; yea, they do not know what evil and good are, save what is in the Commandments of the Decalog. Hence it is that they do not know what charity is, or what the neighbor; for, inasmuch as they believe faith alone produces good, they declare everything to be good that characterizes them, and that they have no need to think about the doing of good. When their prayer at the Holy Supper is read before them, they hesitate, and at first say it is the fruit of faith; but, as this is contradictory, they say that it must be thus stated for the people, who are unacquainted with the deeper things of the Church. On this account, they were told that only the clergy are in that monstrous faith, but not the people. They also say, that man is swayed to good, like a stock, inasmuch as God operates it, while man is ignorant or asleep;
but it was shown them, that man is not like a stock; for he continually receives from the Lord freedom to think good and truth, and that it appears indeed as if it were the man's, although it is the Lord's in the man; also that man, from this freedom as it were his own, ought to turn himself to the Lord, and do good on account of eternal life. But this they did not acknowledge. They said that nothing is of man; but it was answered, that this is granted to man as his, to the end that he may be able to receive that which comes from the Lord; and without reception, which is a reciprocal thing, there is no communication, or appropriation. - Moreover, it was granted them to ascertain, by investigation, that there is exactly so much of faith as there is of the good of such will. They were told that they receive the spiritual affection of truth when they cultivate the good of life, and that they also then receive enlightenment to see genuine truths, because good loves these and conjoins them to itself. Otherwise, they receive nothing but falsities, and are in darkness. They say that those who are in the Lord do not commit evil; and they conclude from this, that, inasmuch as they have been justified by faith, there is nothing evil in their life. This conclusion is false. This takes place when good of life reigns with man and this cannot reign, except man, for the sake of the Lord, heaven and eternal life, abstains from evils and cultivates good. Man is then initiated into that [good], and is conjoined with heaven and the Lord; and the Lord then begins to operate good in the thought and in the will. He causes the man to reflect upon these, and his intentions, and upon the deeds from them; and when man comes into that state, from reflection, then does that state become a reigning one. But that state can never become a reigning one, and so man be led by the Lord, through faith alone; for that induces the belief that he cannot do good from himself, and that, therefore, evil is not imputed to him.
Let whoever will, think whether or no any man is able, from freedom, to purpose good and evil, and whether he has this freedom or not - although it is not from himself but from the Lord, by whom it is continually given to man, as if it were the man's. The Lord wishes to use this, in order that there may be reciprocation, and that it may be inrooted in man, and as it were appropriated to him. This is the same as that which the Church enjoins on everyone, namely, to examine himself, his thoughts and intentions, remarks and actions, and perform repentance, and live a different life than formerly, so that sins may be remitted to him. Ought, or ought not, man's will to be thus present as if it were the man's? or, does this take place, if he be led like a stock, and if he hang down his hand and believe that influx into himself produces effort, while the man is unconscious, or asleep? If they ask what doing good is, the reply is, that it is to have as one's end the good of Church, of country, of society, and of fellow-citizens, for their sake and for the sake of good; thus, it is doing good because it is commanded in the Word, which is for the Lord's sake, and not for the end merely of self honor and gain. This latter end rules, when anyone lives according to the doctrine of being justified by faith alone; but the other end rules, when he lives according to the doctrine of Charity. Then, also, man has faith as respects the Lord, the Word and eternal life: otherwise, he has nothing but a persuasive, historic faith, which also is dead. The good of life is that which produces faith, because good is the life of faith; for good loves truth, and conjoins it to itself; and so far as truth is conjoined to good, so far does it operate and conjoin itself to good - not from itself as truth, but as from the good possessed at the time. For truth from good conjoins itself, but not truth without good, because that is dead: it is like a body without a soul.
It is an arcanum not previously known, that the Lord conjoins good with truth, in the spiritual mind, or in the spirit of man; and what is transacted by the Lord in that mind, does not come to the open perception of man, save only obscurely; but this perception becomes gradually more manifest when man cultivates the good of life, which takes place in the natural man. This is meant by the Lord's words to Peter: 6005-1 "He that is once washed needeth not to be washed except as to the feet" for, so far as a man performs goods, so far the conjunction of spiritual good with natural takes place. This is brought about by a moral life, as above described; and it takes place as often as man thinks and wills good as from himself. Such, also, is the meaning of the Lord's word in the Apocalypse: that He constantly knocks 6005-2 at the door, and that, with him who opens, He enters. This opening occurs as if from man - but only if he acknowledge that it is from the Lord. That the Lord moves man to think and will good as of himself, is the very essential of reformation; for thus it is appropriated to him as his own, or thereby it enters his affection, and becomes of the love. This is reciprocation. The learned clergy affirm everything which the laity say about good of life, saying it is the fruit of faith; but, in themselves, they believe differently, namely, that good should not be performed from any manifest will, because this, since it is from man, is evil, and because he thus arrogates good to himself. Wherefore, they do not think anything about good of life, from a spiritual origin, but merely from a natural cause, as above stated: hence it is that the faith of the clergy is so different from the faith of the laity. Of what sort the difference is, is plainly evident in the other life, where priests who have believed in agreement with that doctrine suffer severe punishments, and those who have lived according to it are damned.
FREEDOM. I heard some spirits talking, and then perceived, from the Lord, that without freedom there is no reformation, for the reason that if a man be not in freedom, he is not in the hearty affirmation of the matter in which he is kept, and consequently has no extension of thought and intelligence; for he then believes that to be true in which he is, and does not see opposing considerations; in a word, he is not in spiritual equilibrium. He who is in this, can be led by the Lord to scrutinize a matter on both sides, and so to see everything in a rational, and thus in a spiritual, manner.
DISCOURSE WITH ENGLISHMEN ON FAITH: ALSO AN IDOL. It was permitted to those of the English who said that faith alone saves, and have lived in a life of evil, to make an idol in the form of a man, and they adapted everything thereto in an exceedingly artistic manner; and as they were unable to adapt everything, there was a Swede, Arnel, who assisted. At length, the idol was made, with a form similar to the spirit of a man; but still it was destitute of life.
SPIRITS WHO INDUCE A HORRIBLE DROWSINESS, SCARCELY A DREAM, AND NOT A WAKEFUL STATE. I had fallen several times into a state of sleep, sad and horrible in character, and, in that horrible state, thought - for there is, at these times, such drowsy thought and, on awaking, I saw spirits, principally of the female sex, at some distance to the front, who sportively fenced with the hands, like persons fighting, and then darted into a house in front. There was an atmosphere of a fiery appearance, and the spirits were of a similar color. They appeared naked; and it was told me that they were of those men who were unwilling to learn anything, and hence had no affection of knowing and doing anything at all; on which account they became stupid, and hence induce such stupor as above described. They are forbidden to go out of the house at the front; but still they go out. Certain industrious spirits are placed before them; but they sometimes put these into that state of drowsiness, which they call putting into the bag. They can not be cured by punishments, as they forget punishments. If there are any who do not forget, they are separated, for they may be in some measure reformed; in like manner, those of them who say that they are quite willing to do something. The rest are sent to desert places outside of societies, where others like them are.
ULRICA ELEONORA. On the 15th day of August 1761, there appeared to me at morning-tide, a handsome carriage, in which was a man magnificently clothed, and also soon afterwards a certain maiden, as it were a maid-servant, with a very commonplace countenance, having something in her hand. It was Ulrica Eleonora in that state; unaware, at the time, whence and who she was. When the carriage drove past, the man invited her to come up to him into the carriage, which she was reluctant to do, but, being pressed, she did it. That man was from Germany, from a certain duchy there, and had died when a boy, and, like her, had studied the Word, and had loved the knowledges of spiritual truth. Thus the two were conveyed through various societies, and so put on the states befitting them, and also the associate, or conjugal, states: thence [they were conveyed] to a magnificent palace.
THE LOVE OF RULING. It has been made known to me, by much experience, that an inexpressible pleasantness, and as it were sweetness, dwells in the love of ruling. In the case of Charles XII., when he was married, there was a struggle between him and his wife respecting the power of ruling; and I was then told that they called the delightfulness of that love their heaven; when, nevertheless, hell is in it.
THE PROGRESSION OF TRUTH, OR FAITH, FROM SCIENCE, TO UNDERSTANDING; AFTER THAT, FROM UNDERSTANDING TO WILL, AND FROM WILL TO ACT: FROM CONVERSATION WITH ANGELS. I spoke with angels about the progression of truth to good, thus of faith to charity [to the effect] that angels experience joy when man, as infant and boy, learns and imbibes truths from affection, thus when truths become of science; and that they experience still greater joy when, from [science] it becomes of the understanding: at such time the joy is experienced by the angels in the Lord's spiritual kingdom. There is still greater joy, when truth, from the understanding, becomes of the will: the joy then is to the angels in the Lord's celestial kingdom. And when, from will, it becomes of act, then is there joy with the angels of the three heavens. How much joy, and how great delights, dwell in that progression, cannot be described, because it is ineffable; for thus man enters more and more into heaven, and becomes a heaven in the least form. This I perceived, while I spoke with the angels, from the progression of the delights of conjugial love, even to the very ultimate effect, from which man is procreated. Such is the progression of conjunction with heaven, that is, with the Lord, and such is the new creation of man, and the formation of heaven, or of the angel, in him; for heaven is the form of Divine Truth thus progressing. Hence man becomes a love; and in no other way is the marriage of truth and good established in him.
NEW HEAVENS 6012-1 WHICH PERISH. It was told me that such heavens, in which the interiors are evil, although those there are good, are formed even after the last judgment, but in a diminished form but yet they are in their turn destroyed, and afterwards destroyed of themselves, through the proximity of good angels; for, when the angelic heavens are near at hand, there then no longer exists a connection with them, as previously; but they collapse of themselves. This is how it occurs hereafter. They said, that those who are in those heavens, or societies, are gradually lessened in number; and for many days go away. It was granted me to see one such heaven formed by Catholics, in the western quarter towards the south in a middle distance, which was dissolved. They were composed of about 800 to 1000. There was a certain one of them with me; namely, one who was at Rome from Upsal: he had embraced the Catholic religion. 6012-2 I spoke with him, and indeed quite agreeably. But still he communicated those things to the Catholics, and afterwards went to that society; by which means communication was effected with the society in which I am; and hence [they] were exceedingly disturbed, so that they ran about, hither and thither, saying that now their judgment, or dispersion, is come, and thereupon also began to go forth from every part of their society, which was a city, from every direction. The monks told them to remain; but they replied that they wished to remain but could not, and that some force from the interior, which they could not resist, impels them and also that the same force separates them, and drives some hither, and some thither, thus, everyone to his place. Whence that force came they did not know but it is manifest that it is from the interior; that, namely, it was from exterior delight that they wished to remain, but were driven from interior, which was now opened to them, and which the exterior delight was not able to resist; and when they went somewhat away, then also came the delight of going away, this being according to diminution of the [former] exterior [delight]. It was stated that they were not of the common people, but of such as, in the world, did nothing but go into society and chat, and so spent the time, even whole days, in pleasures and amusements. They also said, that there they did nothing else than seek company in order to chat there. They ate they also played on instruments; some times they danced; so that they spent their whole life in pleasures. They said that the monks persuaded them to do so, because they also lived such a life, saying that they are now in heaven, and that it is allowed them on that account; but the better ones of their number said that if they live such a life, they must shortly be dispersed, and that they ought to be engaged in work, doing something useful at home. But they replied that they have attempted this, but cannot do it; because to them it is unpleasing and depressing. But, of those who were engaged in any work, a part remained in straits, and part were sent into good societies. I afterwards saw similar dissolutions of commenced societies occur in many other places, so that this is constantly going on. It was hence manifest that they all go away to places suited to their dispositions, according to their externals, but that they are afterwards let into their interiors; and in this way their societies are constantly being dissolved. They also said, that they observed that they had influx from lower spirits, when they were together in that society and that, if they received any from higher ones, their delights were disturbed.
THOSE WHO ARE IN PHANTASY. KALSENIUS. I saw him doing from his place to a certain one - Ch[arles] XII - with a certain companion. He appeared exceedingly dark on top of his well-dressed head, and his companion black as a demon. And when he came to him [i. e., to Charles] he said very pompously that he does great things, and greater than a certain other one; and, when explored as to what he did, there were some things which he had raked together, which were filthy and ordurous. Inasmuch as he saw these things from phantasy, he believed that they were greater and more splendid than anything that others in the world did. Afterwards he returned, and said that he sees many things, which, he said, were magnificent; when, nevertheless, there was not anything for whatever occurs to his thought, this he sees as if it were real. He became thus, because he believed in the world that man disposes all his affairs from his own proper power, and not that the Divine does it; and that in the world the natural, and not the Divine, was all, although, when he preached, and reflected upon those things which he preached, it appeared as though he believed in the Divine. But it was persuasive faith, which is in the memory and it was his faith, because these things were the means of honors and emoluments. Afterwards, Char[les] XII became like this; and he said that he sees in thoughts in forms, at one time armies and battles, at another, other marvelous things, exactly according to the thought of his spirit; and that he took delight in them, just as he delighted in his thoughts, even filthy ones. It was also stated that others near him did not see anything.
SOME THINGS RELATING TO THE PROGRESSIONS OF FAITH. 6014-1 (1) There must be, first, information from preaching, reading, and the Word - hence the science, or knowledge, of the things to be believed. (2) Inquiry from the Word and from preaching; at last, confirmation from the Word, that is, the intelligence of these things. (3) That there must not be doubting; and that, if there is doubt, it is some temptation, after which, if man conquer, faith becomes confidence and he conquers by the understanding being led captive under faith. (4) Finally, that there arises the effort to do good; but nothing thereof is from man, and it is as an influx. (5) When in that state, he is justified, and nothing condemns him; and then is appropriated to him the Lord's merit, and then the Lord reconciles him to the Father. (6) Especially is saving Faith a confidence that God had sent His Son from which faith, all the residue of faith flows forth.
A PLACE WHERE SENSUAL SPIRITS ARE. CHAR[LES] XII. Far away in the north, near the west, is a place where those are who are merely sensual. They say that they know all things, and that they see more clearly that others that a thing is so-and-so and not otherwise - for example, that it is nature, and not God, from which all things are - and who scoff at those who talk about such things as they do not see and touch. There is a hell within the hell there, where the more deeply sensual are. Certain ones were sent thither to see the places. They stated, that, in their chambers, they saw almost nothing; some saw something dimly. Those who were there, said that they see everything clearly; and the more sensual of them say that they see still more things there. This they highly value, there; for such are all the more sensual. There were tables, chairs and the like. Char[les] XII, who was sensual, and spoke as they did, was sent there. He is also their judge. When he came inside, he was naked, and wished for clothes. He was told that clothes were hanging on the wall. He took them, and so left the former things.
CRUELTY - ERIC B[ENZELIUS] THE SON. There was a certain one (Eric Benz[elius] the son) who was cruel; for he took delight in injuries and killings, when he saw them. He was among such as were cruel; with whom I spoke. They said that they lie for a long while, and have lain here for a considerable time, as though half-dead, until that [cruelty] is quenched, and afterwards they are as it were resuscitated. They are without discernment; wherefore they have no noses; and some have an insufficiency of nose; for they are incapable of possessing perception. Thus, also, it was with him. Their places are in the extremity of the west, above the lands there.
THE MORAVIANS. I was with Moravians who confessed their errors, and began to be willing to receive truths, because they see that they are in a miserable state, and that thus it did not turn out as they have believed, namely, that they would enter heaven in preference to all others. I spoke with them concerning the Lord, whose Divine they were not yet willing to accept. They were willing to call Him God, just as men, as, for example, in the case of Aaron, 6017-1 have been called; but scarcely as angels 6017-2 have been so spoken of. They acknowledged that life avails, and not faith alone; and that good ought to be done as of one's self. Respecting baptism, I said that they had made it of no account, but still retained it on account of the Reformed; and that the holy supper was, with them, a mere form, nor did they account it holy as others do.
CLOTHES AND THE CORRESPONDENCES OF THEM. When C[harles] XII. came into the place of the sensual, he appeared naked, and wished for clothes. He was told that clothes were hanging on the wall. He first took trousers, next a shirt, then the remaining garments. By this means he divested himself of communication with those who were not sensual, and acquired communication with the sensual; and, consequently, he became sensual. The like happened with another, Wolf, who appeared to himself naked; but other clothes were bestowed on him, by means of which, communication with those with whom he might not communicate was taken away, and communication given with those with whom he might communicate. Their clothes correspond to them. I have experienced a similar thing in my own case; and perceived that, when naked, I communicated with those who were of the celestial kingdom, and when I lay in my shirt, I communicated with those of the spiritual kingdom. It was also granted me to see that they obtained garments according to correspondences, which they could change, and that by the putting on of clothes, communications were varied. Especially is this the case with hats and bonnets; but these are magical tricks, which are abolished. In one word, everyone is clothed according to the state of his understanding.
CHARLES XI AND HIS QUEEN. When I was in the state of the spirit, at night, I was led by a companion to a certain house which was well constructed of wood; and I believed [the occupant] to be [the wife of Charles XI] but she was, at that time, the wife of some priest, but still was alone, apart from her husband. She dwelt there; and, when I entered, I saw on a slab a piece of needle-work done by her. It was a beautiful work and then my companion spoke with her, about some ordinary matter, which related to that neighborhood, about which she gave him information; but it was such a matter as I was unable to recall in the natural state - it was peculiar to the spiritual state. Afterwards, I awoke and spoke with her, in my natural state, and stated that I had been conducted thither by the Lord, by means of that companion, on account of evil spirits, who, in time of sleep, seek me out and then way-lay me; and I afterwards said who it was [that occasioned this] namely, that it was Charles XII. At the mention and idea of him, Charles XI's [wife] recognized him, as having been her son, and called him Carl in a motherly tone. After some talk about the state of his boyhood at court, it came into my mind that the Queen of Sweden had been the mother of children whom the son, C[harles] XII, survived; and, after I spoke of the two daughters, and about their lot and state, her husband, Carl XI, came into her memory; wherefore they met, and acknowledged one another, and associated as husband and wife. This happened on the 22nd day of January, 1762.
THE PURIFICATION OF SOCIETIES AFTER THE LAST JUDGMENT. (1) Evil societies which have been destroyed, assemble in the former places, because the former way leads thither but they are afterwards collected to the number of several hundreds or thousands, and borne away to their hells; and this lasted until those places, and the surrounding ones, were filled with good spirits. Then, the evil are no longer able to be there, because they are distressed; and therefore they retire. It seemed to me, that there was a society of Catholics where there was still a Pope, but only as their high priest, and that they appeared naked. They all complained of this; but they were told, in reply, that this happens, because, above, and at the sides, neighboring [spirits] approach who are in truths, and then, by influx from these, they appear naked; for the reason that they are destitute of truths, and know scarcely anything, nor even wish to know. It was shown me that they sit at a fire-place, and talk together, and neither read the Word, nor wish to learn anything of truth, although truths constitute angelic wisdom and the happiness of the wise. It was further stated, that, if they were to appear clothed, it would not be so actually, but would arise from their delusion, which is permitted them. Afterwards, they began to be distressed and desired to depart, and also did depart, and some were taken away; those being left behind who were in any affection of truth, and those who were engaged in any study, or in works. (2) Societies are purified in various ways, and in a thousand places; [for instance] by C[harles] XII: to him were conducted persons of various natures and evils, whom he posted round about, as if for a siege against an enemy; and they were then taken away and borne to their places, so that they departed to their own place, or places. (3) It was shown me that they are collected on a plain, to the number of several thousands, and that there is then inspired into everyone of them the desire, along with an effort, to depart by their own ways to the places appointed them; thus it is from instinct, although, to them, it appears as if they knew. (4) In other places, societies are purified in other ways: for instance, a certain military commander enters a society, and sees who is to be taken away, or expelled from it; towards these he turns a baton, such as commanders are wont to have, and which they hold in the hand when they go in advance; and when he turns it towards anyone, then is everyone to whom he has turned it expelled. Thus, too, it is done in other ways. (5) It is wonderful, that, when they are to be separated, they appear together in societies as though they were in one place, although they are in different places: this is for the reason that likes are then associated with their likes; and so on. It is also wonderful, that those who are of a similar disposition, when they come to a particular place, know no other than that they are the same with those who were there before them they also have a similar tone in speech. But when they come to another place, their state is changed. (6) Societies are also purified by evil persons being let in thither, whence arises a fermentation, as it were concerning which see above. 6020-1 (7) They are also separated in this manner: lewd women, who are almost like sirens, and have learnt to produce simulated affections, institute a society, through affections, to perpetrate, or wish to perpetrate, evils. They are also separated in this way.
THE LORD: A CONVERSATION WITH MOHAMMEDANS. The Mohammedans are exceedingly averse to three persons in the Divinity, as thus there would be three gods. When, therefore, Christians and Mohammedans talk together about God, the latter say that Christians make three gods; but when the Christians reply that they have one God, the Mohommadans are indignant and demand which of the three is truly God. Then some reply that God the Father is, because He created the universe. The Mohammedans say that, in that case, the other two are inferior gods, and are merely so styled. But when they that the three are equal, they retire, and despise Christians as of little, and indeed of scarcely any, judgment in spiritual matters. A certain one had a man-servant of the Mohammedan religion, whom he also questioned about God, saying, What do you believe about Christ? He answered, That He is the Savior. And what about God? He replied, That He is the Creator and upholder of the universe. He then inquired whether or no God saved. He said that He did save. What, then, did he believe about Christ - was He God, or not? He said, that He was God. Then he [i.e., the master] said that thus there are two [gods]. Then the servant left him, saying that he made two gods, therefore he was unwilling to be his servant. After a time, he [i.e., the Christian master] understood, that, by Christ, whom he called Savior, he [i.e. the Mohammedan servant] meant God the Creator as regards salvation: thus the same, and not another. Thus Mohammedans who are saved acknowledge the Lord to be one with the Father, and almost hate Christians because they make three gods. In like manner the Jews laugh at Christians; especially because they make three gods, when yet every one knows that God is one. So, also, the Roman Catholics, ought to be ashamed that they have arrogated to themselves Divine power.
THE PAPISTS. The Papists also send out emissaries to entice and seduce all whom they come across; even sending to the Reformed; but they are punished. They also sent out to the Muscovite Russian Czar, Peter, two who knew how to insinuate themselves into his passions. They were also now assembled in the Consistory, which is overhead, in the south, where the Cardinals were, as before, 6022-1 in a chamber behind them. There were many in the Consistory, and in the chamber at their back but, as they allied themselves with devils to slay those whom the Lord protects, they were destroyed. Those who were in the chamber behind them, were sent away through a cavern into hell, and also many of their fellows who were above them, in a higher place: those, also, who were in the Consistory were dispersed, and cast into their hells. They [i.e., Papists] likewise assembled themselves upon mountains in the west, at the southern quarter. The hills upon which they were, were overturned, so that the upper parts became the lowest. Thus, also, were these cast into hells; for the reason that they had been in league with those in the Consistory, for perpetrating that evil. This happened in Feb., 1762; and similar things happen, from time to time, till the lands round about, and the houses belonging to them, are occupied by the faithful. A council is still held in the west towards the north. There also occurred the overthrow of those who assembled themselves in the north towards the east, because they, too, associated themselves in the perpetration of that mischief. Moreover, in the west, in a higher place, are papists who are not evil where, also, there is a pope who acknowledges that all power belongs to the Lord, and is preserved: this is also in order that newcomers from the world may be received, who adore the pope there.
THOSE WHO ARE IN FAITH SEPARATED. When those who were in faith separated, of whom there was a vast number, were disjoined from heaven, they then appeared at the back in the west, in order that, from there, they might stir up many to seduce others. Some appeared like he-goats, some like dragons, but beneath all the heavens, and immediately above the earth, there; and they were removed thence by degrees, according as they were surrounded by others who were in the life of faith - about whom they complained. According as they were surrounded, however, they receded more and more, because they were distressed by the newcomers who were in the life of faith. Their leaders went before, and proceeded to desert places, where there was scarcely a bush, but only sandpits and rocky wastes, which correspond to such religion. In turn they were taken away thence - some to be instructed, some into hells, according to their life. After several days, I observed that they who were in faith separate, conjoined themselves with evil spirits and with devils. When this became manifest, visitation took place, and it was perceived that they had conjoined themselves, because they were opposed to life. The angels talked together about this; and when they [i.e., the faith-alone spirits] were taxed on the matter, they argued fiercely in favor of faith, that justification was from it and not in the least by life. But when it was shown them that everyone is allotted heaven according to his life, and that all religion is of life, also that a spirit and angel is such as his life is, and that that alone is examined, - it being known that his faith is such [as that is], - then, being proved to be in error, they were removed, and came to those who were in the life of faith, with whom they wished to associate themselves. But these said that they appear livid, like corpses, and that they see nothing of life in their faces: wherefore, they were not received. Then was opened a chasm, which appeared dark and had a rock in front. Into this they descended, saying that the rocks are only in front and at the back, but between the rocks is a valley, where there is some straw. Their dwellings are there. Thither descended the others who had been above them; for there is very often an upper expanse of spirits. They were most of them clergy, and said, at first, that they there perceive nothing of truth.
I spoke with them as to whether there is anything of will in those things they call faith, when charity is separated from them. It was ascertained that there is not, but that will is therein when charity and faith make one. For instance, that God sent His Son to save the human race: in this, with those who have separated charity from faith, there is not perceived anything of will, but merely thought from the memory; it is such, consequently, as is dissipated in the other life. The reason is, because the will is not reached and opened, unless something thereof [i.e. of the thought] pass into act, or into deeds; for it cannot be opened by mere thinking, unless the thinking pass into doing, which takes place by willing: in any other case, the will is laid asleep, and of no account, because not called forth or formed. It was granted me to speak with those who were in separated faith, as to whether they can say fruits of faith. They stated that the last step of justification is the tendency to do good, and that there they stop, because, if fruits were added, they would be from the man; then merit is in them and they are not good: because, also, after that stage, nothing of evil is imputed to man, whatever he does. [They said] also that, therefore, those fruits are from the Lord, and do not appear to the man. This takes place by application of the Lord's merit, which makes every work of the man to be good, consequently fruit. This do they rave. It was inquired whether that tendency is not will. They say that it is not will, which is man's but is something of God's in the will; which, therefore, is also imperceptible. They are exceedingly careful that faith be not conjoined with good works, because if they are conjoined, faith is not faith. This is the reason why many have written of their conjunction, but in so mysterious a style that it is only intelligible to the learned. This is the study of the learned: from which it is manifest, that they pervert the whole Word and all those things which the Lord commanded concerning good deeds. Hence it is, that preachers who have had faith of this kind in the world, are not able to preach in the spiritual world; for, although they are forced to preach life and good deeds, still it is heard from the sound of their voice that they do not understand any other good deeds, or works, than mere moral and civil acts; and thus their idea is discerned from the sound: wherefore, they are not allowed to preach any more, save only those who, in the world, understood spiritual works. - At that time, all were assembled, from every side, who have been in such thought concerning the fruit of faith. They were for the most part clergy who were more learned than others. The rest, who believed in simplicity that good works were the fruit of faith, were not assembled with these. Those learned ones, also, were congregated below, at the left, near hell, and were borne about to their places according to their life; nor was it permitted them to preach any more. The reason was, because such a principle in the thought, enters the will, and all the acts of the will, unawares to the man. I also saw such persons in hell. Many said that, concerning the fruits of faith, they did not think anything else than that faith produces them, just as a tree does fruits; and that man ought to think about the works which he has done, and which he is going to do. - They said, further, that there was with Adam such freedom that he was able to do good from himself; but that this was not the case with his descendants; and that this also could be proved. - It was told them, that, just as no one can do anything from himself, so also can no one believe from himself, and thus that the case is similar, and consequently there is no faith; but the most learned of them replied, that still we possess freedom of belief, or freedom of faith, from the Lord, but not freedom of doing, or the freedom of charity; which, with Adam, was free determination. To say that this is destroyed, is insanity.
THOSE WHO DENY THE LORD'S DIVINE. ADLERHEIM'S SISTER AND HER HUSBAND, AND M[ARIA] POLHEM. I spoke with these. They said that they studied theology and life with the highest zeal, and, owing to these [habits] in the world, I expected that they would be saved more readily than others, since they studied piety more than others, thinking upon Divine things, speaking about them, and living according to their thoughts and faith; but I marveled to find that it was not so in respect to their happiness in the other life. I therefore spoke with them. They said that they denied the Lord's Divine; whence it came to pass that they called in question the holiness of the Word, especially of the Evangelists. They were therefore told, that, owing to this, they could never have received any truths out of heaven. These proceed, and inflow only from the Lord through the Word; and, in the Christian world, principally through the Word of the Evangelists. I added, that to deny the Lord's Divine, and to despise the Word, is to sin against the Holy Spirit. The Holy Spirit is the Divine Truth, that is the Word, teaching the Lord's Divinity. They were tested as to whether they had any truths; and it was seen that they had none; also, when they obtained any truths, they were turned into falsities. In like manner as regards their works, it was seen that they were not done for the sake of the Word, but for civil and moral considerations. Similarly respecting the Holy Supper, and many other things. I told them that to apply oneself to theology and piety, is of no avail, unless the Lord and the Word be acknowledged. It was perceived, seen and heard, that their arms were destitute of strength, so that they swung dangling in every direction; also, that they were in extreme poverty, receiving but little food, at which they were astonished; and that they heard from others falsities which they embraced, but could not recede from them. Sometimes, they were allowed to be in a certain society into which all the Reformed who can live a moral life are admitted; also for the reason that they may be instructed concerning truths. When these are able to lead a moral life in externals they are tolerated; but when they begin to seduce others by false principles, they are cast out from thence. In that society, the interiors of the thoughts are closed, as previously in the former heavens. They believe that the Father, apart from the Son, is the only God; and they either see the Father on high, or receive a reply from some spirit, either good or evil, who says he is God the Father. It is owing to this that they fall into falsities of every kind. They said they did not comprehend redemption by the Lord, and that therefore they denied it.
IN THE OTHER LIFE, ALL WHO ACKNOWLEDGE THE DIVINE THINK OF GOD AS A MAN. All who did not in the world deny God, and who acknowledged God with some faith, do not think of God otherwise than as a man. Those, therefore, who have worshipped God the Father, see some spirit whom they suppose to be God the Father; thus Fr[ederick] Gyllenborg, thus Secret[ary] Carlscrona, and thus all the rest who acknowledged [God]. Wellingk was the one who boasted that he was God the Father. Thus all those who see a spirit on high over the head, think that it is God the Father. I asked someone why he believed so, when, nevertheless, in the world he had entertained a different idea about the Father, - as of the universe, because of His being the Creator of the universe, and did not then think of Him as a man; whereas now he does think of Him as a man. He was told that this comes from the influx of heaven because the universal heaven is as one man; and this from the Lord, who is Man: wherefore, the Divine proceeding is also Man; and this, in form, is heaven. Hence God cannot be thought of otherwise than as a Man.
THE MARRIAGE BETWEEN THE EMPRESS OF RUSSIA AND DE LA GARDIE. 1. They 6027-1 were together, getting acquainted, and liked each other. 2. Afterwards, she was informed about his relatives and traveled to the society in which they were, - to that of R. Ekeblad, where there was easy entrance and where she was honored; afterwards, to that of Count Fersen, but there was no admittance there; and it was said that these spirits were such that, though they did not deny God, the Word of God and theology, they did not think about them. 3. Before this, De la Gardie was separated from his wife, with whom he had sometimes had intercourse, but latterly, seldom: he referred, however, to the council, to see if he could get a divorce; and they examined, and found that there was no similarity as to affections, and so they were divorced. 4. Afterwards, the empress spoke with her female predecessor, 6027-2 who then was with her dead husband, and was found to have no great intelligence; but it was said, that, since she had got the power, and had learned the language well, she had secretly advised with two, whom others did not know of, and had decided on their advice. It was shown how these had entrance at the side, as it were, and so came up in a chamber, where no one [else] was admitted. But, afterwards, they fell somewhat into disgrace, and kept away; after which she openly advised with several. - She was vexed about what had happened, but could do nothing. - Her husband was quite addicted to drink. 5. Afterwards, the Empress came to speak with the Bishop in Lubeck to whom she had been engaged; but she was not pleased with him, particularly as there appeared with him a pretty-faced woman, who was his mistress, whom he loved much and whom he had not abandoned in the world. - It was afterwards shown where his home now was; which was down in hell, where it looked bad, and he had low work to do, as is usual there. Thereby her fancy for him was dispelled. 6. She afterwards spoke with one from Holstein and Mecklenburg, who had courted her, to observe him; but she found dissimilarity, and would have nothing to do with him, as also was the case in the world. 7. Afterwards, she traveled round and came far from her place; and then, as often happens, she did not know where she was, nor who she herself was. On the way, she met Count De la Gardie, and accompanied him, both unknown to one another, when they again found pleasure in each other. He accompanied her about to a way which went home-ward, when, by accident, they were separated. - A second time she also traveled about, when I did not see what took place. - A third time she traveled the same way as the first; and then, also, of the Divine Providence, she met De la Gardie; and then they saw, as is usual, that the one was destined for the other, loved each other well, and were then carried home each to his own society. 8. The Empress was placed at the head of the best society of Russians, who loved her well. Ex-emperor Peter 6027-3 then took leave of that society. Where he afterwards went to, I do not know: he had with him two Jesuits in disguise, who had influenced his mind so that he could not leave them, and who secretly tried to lead him to the Catholics. - De la Gardie came also to govern a fine society. 9. The last time she was accompanied home by De la Gardie. Then De la Gardie came to her palace; and then it was decided between them about the marriage, they having been together long enough. 10. When it was decided on, an angel, in beautiful white garments, was sent from here up to heaven to get a priest from there to marry them which was done in this way, simply that he asked both if they consented, and, when he had heard that, he wished them the grace and blessing of God. Nothing more. This happened on the 5th of March 1762. 6027-4 Then he traveled to her behind four pair of horses, splendid. 11. Afterwards, congratulations were received: - (1.) from small children who were brought from heaven to speak to them which so moved her that she went into another room and wept from heavenly joy over their speech. (2.) When she returned eight older children came and made a very pretty congratulation. When they went away, she kissed them all. (3.) Afterwards, adults who had died as children and been reared in heaven. (4.) Lastly came such from the Russian nation as also had been reared in heaven, and brought their congratulations. 12. Finally, there were heard short congratulations from the societies in heaven one after the other; although [short, they were] pretty, according to the order of the provinces there; and were continued to [the number of] from one hundred to two or three hundred, one after the other; and there were yet many who wanted to congratulate, but as it took a long time, many together made one congratulation, and so on. Music was also heard accompanying, in order, the affections of the children who had been there. 13. A feast was afterwards held, which was splendid; at which were thirty persons. 14. In the morning, after they had slept together, they sat down together in a carriage, when I saw him changed, [wearing] the red knight-ribbon; and then they traveled to his home. When they reached there, the house was changed into a beautiful palace with many rooms, at which he wondered much. They went about these; it was beautiful everywhere. - Afterwards, they went into the upper story, and found servants, who belonged to the society, whom she at once recognized, as usual; and there were many rooms in which, as yet, nobody was, - a kind of sign that the society was likely to increase. 15. Afterwards, there came some who were permitted to make representations, and who with beautiful representations represented the government. 16. They then traveled to her [home] in the former place. 17. Their love grew so strong, that she desired to be one with him even as to body, which also took place; and they found it agreeable that it can be so when desired. - Then they seemed to be lifted up, as it were, from the mass [of people]. - Thus they can be one, and be two as to body, yet with one life. 18. De la Gardie has been of such a mind that he always used to speak of useful things discursively, both carefully and vivaciously, and of many spiritually; thus, to speak understandingly, and not from memory only. 19. It was afterwards shown how those are who do not deny God, the Word of God and theology, but yet do not think about them. [I] was carried downwards to some of them, who were complaining quite a good deal that they are inwardly honest, and have within, as it were, something that pains them. They get good things to eat, as was then said, cream and fine food, but it does them no good; all good things have no effect with them. After a while, they take up some work but as soon as it is done it comes [undone] again. - They eat horseradish with enjoyment. 20. Afterwards, they 6027-5 went round in a carriage within the society, to show themselves, as is done in the world. 21. She was seen afterwards, and was thoroughly good-looking, 22. however; and, afterwards, [it was stated], 23. about the Emperor Peter, that he had been at the head of that society, but had allowed himself to be influenced by two disguised Jesuits, as was found out, who had communication with their council chamber, very high up in the south; and thus he left, and went down to the less good of the same nation. She would not offend him, and spoke with him; but he took leave of his own accord 24. Afterwards came Queen Ulrica, with her consort, to visit them. He spoke first with the Russian Empress, and was shown all honor; afterwards, Queen Ulrica first to De la Gardie, and then to the Russian Empress; and she made her speech at first simple, afterwards more and more interior; which was answered in order, and somewhat more. 25. On the 25th of March both were in a state of innocency together, and went about, and were seen about by many, as small children. It was also afterwards permitted King Louis XV to be in a state of innocence; and he seemed to others as a child of 5 or 6 years, and he went in to a wolf, which fled away, and to a lion and sat down there, which threw itself round from. 6027-6
STATE OF C[HARLES] XII., ALSO L[ARS] AND J[ACOB] BENZ[ELIUS], 6028-1 R. LAGERB[ERG]. 6028-2 (1.) C[harles] XII - was a most profoundly evil man, and diametrically opposed to the Divine; which being discovered he was at length cast down into the extremity of the west, and let down very deep. He became wholly as it were bony. (2.) L[ars] and J[acob] Benz[elius] were both such as could receive nothing of the Divine, but only the extreme efforts from hell. They were at length cast down into the west, deeply among the devils. (3.) R. Lagerb[erg] was, as it were, destitute of life, appearing as if half-dead; and there was, as it were, a winged beast round about, which held him in check. For the reason that he had denied the Divine, as it were a living thought concerning the Divine was inspired in him, which he received well, and fully understood. Thus he became alive; and thus he was instructed that they who acknowledge the Divine have life. I am unaware of his subsequent lot.
THOSE WHO HAVE DO NOT THINK ABOUT THE DIVINE, BUT STILL DO NOT DENY THESE THINGS. There are some who do not deny God, or deny the Word and the doctrine of the Church, but still do not think anything about them, because they immerse themselves continually in worldly matters, as, for example, Count Fers[en]. In the other life, these dwell in places some distance under the earth, and are there inwardly tormented, as if penetrated with pains. They have comforters, but all is in vain. These give them cream of milk and eatables, and entertain them with music and amusements, but still the poignant sufferings of mind remain. They assign them duties, but their sufferings constantly return. They change their locality, but similarly suffer there. They betake themselves to duties and labors but, when these are finished, they relapse into those pangs, so that they lead a wretched life. The reason is because they have no conjunction with heaven, nor yet with hell.
HOW MAGIC, JUGGLERY, AND THE LIKE, ARE REMOVED FROM THE EVIL. All those who have been exalted to honors, or emolument, in the world through artifice, and have in consequence persuaded themselves that Divine providence does not govern the little details, or something else, and who have hence believed that arts are of more avail than Providence; - these, since they had believed but little in the Divine, learn, in the other life, to operate by correspondences in various ways. Some learn to do this by means of garments or turbans, devised according to their art, or by various motions of the liquids, or by directing the sight to certain quarters where they know there are societies corresponding to their intentions; and thus to procure to themselves [the power] of doing according to their pleasure. Others learn how to stir up societies by means of sayings from the Word, and by a thousand other modes which are more or less magical. They believe that they have ability and power, so far as they acknowledge these things. There was Ernstrom, who manipulated such things more cleverly than others. He and similar ones [were seen by me] near a certain gulf of burning sulfur (such was the appearance); and, there, such things are taken away by means of dreadful torments. They are there put into places which correspond to such things, and are dreadfully tormented; and they are then compelled to confess all those things, both the societies and intentions [they have resorted to]; and, at [the mention of] each, they were tormented until they did not in the least desire them; so that they as it were rejected them of themselves and this with every single one. There were about 100 such persons whom he was compelled to detect, and removed from himself in that manner. In this manner those evils are taken away. Afterwards, when they are raised up thence, they appear as if not in their right mind, and without any enjoyment of life; thus like those who know and wish to know nothing. Such was Ernstrom and he confessed what faith he entertained about God: it was one of falsities.
From these things it was manifest, that no evil can be removed except it be first called forth and the man do not will it. Thus are such societies first removed from him. It is also manifest that man must reject evil of himself and that, except he do it of himself, evils are not removed; which is contrary to the notion of those who believe that works are of no account, but faith alone. These also believe that God forgives all sins without any co-operation of man; when, nevertheless, without his co-operation nothing of evil is removed; for wounds cannot be healed unless they be laid bare. All the punishments in hell are for no other reason than that evils may be actually exposed and known; and they are punished until they do not will them.
THE INFLUX OF GOOD FROM THE LORD EFFECTS NOTHING IF MAN DOES NOT DO GOOD AS OF HIMSELF. - FAITH. This was often told spirits. Nevertheless, in order that it might be confirmed, it was granted a certain evil spirit to be led, from heaven, to do goods; he also did goods, but as he did not do them as of himself, he was like one who is led by another, almost like an automaton, which indeed is moved, but still receives nothing; by which was shown that there is no reception, appropriation and conjunction, through good which man does not receive in his will, or his affection, of himself; for the Lord is Agent, and man re-agent. If the re-agent receive without re-action as of self, the influx of good passes through, nor does the man become better than before. - This is in opposition to those who separate faith from charity. This may also be illustrated by the fact that an evil spirit cannot be withdrawn from evils save by punishments. There was Cederstedt, who did evil, and wanted to withdraw himself from it, because he feared punishment; 6032-1 but, since the evil accorded with his nature, he could not withdraw himself, as in various ways he tried to do, because he was in evils as to his love. But when punishment is inflicted, he is then so far coerced by the punishment, that he does not will evil; and when he does not will it, he then, of himself, casts away the evil, that is, the society which is in the like evil; which society is then separated from him, but only until he is no longer in fear of punishment. This, also, is the reason why there are punishments in the spiritual world. Hence, also, it may be concluded, that man cannot be introduced into any heavenly society, unless he, from the will, desire good, or flee evil.
MAN'S NATURE CANNOT BE TAKEN AWAY AFTER DEATH, BUT IT MAY BE BROKEN AND SUBDUED. Man's nature is the delight of his ruling love. It was seen that a certain one (it was Archbishop Jac[ob] Benz[elius]) wished that all the principles of his doctrine on faith alone, which were false, might be removed, and genuine truths be given in their stead. This was done; but he was stupid like one who had known nothing at all. It also happened in his case, that societies of the spiritual world were removed from him. On their being taken away, he because so stupid that he could scarcely become more stupid; and he could not recover any life of the understanding until he returned to his societies, into which was the extension of his thoughts. Hence was plain that man's thought, and hence his intelligence, depend on communication with societies; and that man is not capable of being reformed by their removal, consequently, that neither are sins removed instantaneously, but that this takes place by other means, namely, by punishments, temptations, vastations, and many other things: also, that man ought to reject those societies of himself. It was observed that the nature still remains, no matter how much man is warned in the other life; yea, is made game of. This occurred with Arch[bishop] Jac[ob] Benz[elius]. He was in the delight of ruling; and, in order to rule, called out others to go with him and seize cities. But as often as he called them out, and wished to advance with them, he was mocked. He became black, monstrous, an animal, etc. on seeing which they drew back. This happened hundreds of times, and he as often confessed that he was insane but yet he immediately returned to the same course. It happened, with a king of England, that, for two years, he was deluded by his followers, who worshipped him as a deity higher than another man; and he often admitted that he was insane; but still, up till now, after a year and a half, his nature remains the same. I saw the punishments of the wicked, and that, through punishments, they rejected societies of themselves; and that man ought thus to act as of himself, and reject evils. This has often been seen.
THE LOVE OF RULING, AND THE LOVE OF POSSESSING THE GOODS OF THE WORLD. Franc, the father, was seen, as it were destitute of life, but yet his flesh seemed like that of a living man. It was believed that he had become as it were a man, by art, yet without the life of thought; but he afterwards spoke, saying that he is the father of the Francs, 6034-1 and that he is at times destitute of the life of thought, and that when his spirits approach he lives for a time. The cause of that state was stated, namely, that there was in his disposition the love, or lust, of ruling over all things in the world, and that spirits recede from him, because he wants to govern them; and when new ones approach, his lot is wretched. Some are as if silly, like Gustavus I; some are as it were bound, some in some other condition. There were also seen others who burned with the lust of ruling, who were as it were insane, destitute of reason; for example, C[harles] XII, Er[ic] Ben[zel], Jacob Benz[elius], Governor Gyllenborg, and others, who live a wretched life, because it is not permitted them to discharge any function, inasmuch as they regard themselves and do not look to uses; consequently, neither can they be led by the Lord. There is also Dean 6034-2 Bredberg. - Also, afterwards, were heard at once, from every direction, many together saying that they live miserably, and can do nothing but some low work, - to which they are compelled, and by which they are kept in bonds. I afterwards spoke [with] the father Gyllenborg, who had been of such a character that he desired to possess all that he saw. He, too, was in a wretched state performing work, namely, making his clothes and the like. Afterwards were heard many together, who were similar, saying that they are come to the greatest poverty; and at length they seek to do work, in order that they may have food and be clothed. On this account, they then come to a place under the earth where they labor at various things and, according as they labor, they are clothed and fed. They who are in those loves, especially in the love of self appear insane; and as often as they laugh, they perceive that they are insane; but still they return to their insanity, nor do they ever desist. They also believe that insanity is intelligence, and craft, prudence. Although they are insane, yet are they most cunning, some in the highest degree. But their condition comes to be that they are destitute of intelligence and the life thereof. They are as it were silly, not knowing what they are doing. They are at last reduced to servitude. I told them, on many occasions, that they are worse than brute animals; and so they are.
WHAT THE QUALITY OF A SPIRITUAL STATE IS RELATIVELY TO A NATURAL STATE. The spiritual state in which all spirits and angels are, has numberless [features] which do not fall into natural ideas, and hence cannot be expressed. I was acquainted with it, but still was not able to describe it: now, it is granted me to know of what character that state is. 1. Let there be an example: 6035-1 it is known that there is a difference between the female and male sex; this difference they perceive with its varieties. Yea, the same difference comes into all ideas, into gestures, into speech; and all such things can be expressed in spiritual language. The same difference comes into the decorations of the houses; so that one can see, by them, that the sex is there expressed. In the same way, it shows itself in that which is outside; so that one can see that it is like the kind of that sex. In the same way, in every piece of furniture in the houses and so in everything that is thought of and seen. 2. Wherefore, also, all chambers in houses are formed with windows and all furniture, there, is according to their uses, according to that of wife's, of husband's, of virgins', of children's, of man-servants; - even so decorations on ceilings, on windows, on doors; so that their uses are at once perceived. 3. All affections, good and bad, are also presented in effigy and this with all their varieties of species, so that every species has its own [effigy] separate. And all such things can be infinitely varied, and at the same time keep its general likeness. 4. In the same way the conjunctions between the affections, with more things without limit. 5. In the same way in everything one thinks about, from one thing to another; for example, difficulties, facilities, exertions, affections, uses, and everything else: they can be thought about clearly; they may be written down; they may be drawn up; they may, to a dot, be rendered in effigy to the sight, and be seen. 6. All such things cannot fall into the ideas of natural thought, unless the rational exists from the spiritual. 7. The variations of all that is seen, are relative according to, situation in relation to the quarters; wherefore, also, all know their places and sit [in them]. (8.) In the third heaven innumerable more things are presented, thousands of which appear as one thing in the lower heavens. (9.) They are able to express the genera and species of aromas, by ideas, and by words. (10.) They are also acquainted with diseases, from correspondence. They have medicines which correspond, and whereby also they are cured; nevertheless, everything is from a spiritual origin. (11.) The whole character of a thing, person, or place, can have a name assigned it there; and from the hearing of the name, the quality, together with many things which are therein, is instantly known. This cannot take place in the natural world.
HELLS SEEN [BY ME]. Vice-President 6036-1 Hjarne wished to see some one in hell; which also was permitted. He entered the first. In that one there was, as it were, a flaminess. Candles appeared to him; and this because those ones were in self-love. Thence he entered a second, where appeared those who are black there - a charred blackness. From thence he entered a third, and in that they seemed like persons buried in shrouds. They appeared pallid, like the dead. He asked them if they were dead. They said that to themselves they appear to be alive, but that they are such to the eyes of others. It was similar in the former hells: those there appear to one another like men, but in the light of heaven such as described. (4.) He afterwards went through a long void, and came to a cave, where they did not see any [spirits]. They were invisible like flying specters. They were those who were able to cast themselves out into other places by means of phantasies. When he came to the end of the cave, he looked back and saw them sitting. Some were old men with beards; some with a face nothing but beard; and others were deformed after other fashions. He spoke a few words with them. From this, 5thly, he proceeded into another hell, where appeared, as it were, a horrid fieriness, and those there, as it were on fire; and they were such as were, from simulated affection, able to put on various affections, and at the same time to represent various things by phantasies - as, for instance, useful and elegant articles; but, as they went to excess with the phantasy, they were affected with weariness at presenting these things any further. In this [hell] was Er[ic] Benzel[ius]. And after this he [i.e., Vice-President Hjarne] was gone, [and] came forth into daylight.
FALSITIES HAVE NOT ANY POWER AGAINST TRUTHS. It appears as if those who are in the hells, and the evil in the spiritual world, have great power; wherefore, in the Word, they are called powerful, mighty, strong, men of war; but their power is in the falsities of others, by means of countless arts, and feignings of truth, etc. Hence come temptations and many other things, from which the appearance of their power arises. There was a certain evil spirit, who, owing to this, believed that he had power over truths. It was Abr[aham] Schons[rom]; and he wished, by reason of that confidence, to prevail against truth. On this account, he cast himself upon the truths which were with me; but I looked into his mouth, from truths, and thereupon he became altogether like one dead, and so lay, and was seen by many, and then, at the same time, was tormented most dreadfully.
RATS. Those who are rats, are able to feign good affections by the countenance, tone of speech and gesture, so that another would not at all know otherwise that that they were most pious and chaste; and this was shown before priests, in whose presence certain ones held up a book, and fashioned their countenance and eyes to great devotion, and looked to a good society, and drew forth doctrinals therefrom; and, at length, they breathed into the priests' affection of devotion and piety, so that they could scarcely believe otherwise than that they were of such a character; and yet they were devils in a great degree.
THE THOUGHT OF TRUTH WHERE THERE ARE FALSITIES. LUTHER. I spoke with Luther, and observed that he desired to think in opposition to faith alone. But I perceived that he was not able, because falsities filled the thought and prevented it. The sphere of thought seemed filled with confirmations of faith, which did not permit the entrance of truths in opposition thereto; so that falsities must first be removed before truths enter. This he, also, observed; and, on that account, he reflects upon the reason why he should still be in those falsities, although he had heard so many things which were contrary to them, and which he had also acknowledged. And when he desired to remove the falsities, he perceived that the delight of love, arising from his having invented and defended them, prevented; wherefore that, too, must also be first removed. He was borne from one society to another, and also to that one where he was in truth; but he was not able to stay there, because it was contrary to the delight of his pride. He said that he had prayed God that he might understand and manifest the truth, but that he received answer that it would be given if he were able to receive it.
MELANCTHON AND LUTHER. There came a certain one from the northern quarter, near the west, at a very great distance there, where the more crafty are. It was a devil of the more crafty and malicious sort. When he walked, his walking was heard as heavy and lumbering. It sounded like the walking of a bear; and, for several days that he was about me, he did many things in a malicious manner. I did not know who he was; but he was discovered. He came to Luther in his chamber, and there sat down immediately in front of him and spoke with him, saying that he knew him, and that he spoke with him in the world. He also disclosed very many things which he then said to him, from which Luther knew that it was he [i.e., Melancthon], and that he discussed with him many things concerning faith alone, apart from good works. Luther asked what was his present condition. He stated that he is at times in a vaulted chamber, and at times in hell, close under a judge; and that, when in his chamber, he is clothed with a toga lined with bear skin, which protected him from the cold; that sometimes, he writes many things there, chiefly on faith alone; also, that, as often as he does, he prays to God that he may write well, and then things are dictated to him by angels respecting the goods of charity, but when he reads them over he understands nothing; wherefore he rejects them. At times, however, he is in hell, under a judge. There, like the others who are there, he is in mean work. He was in a powerful lust of punishing, and also ill-treated many. He was frequently punished. I heard the judge speaking about his being punished. He has great fear of the judge, because he is very powerful.
CALVIN. Calvin was in a society of heaven, but a long way from the middle [of the society], and was still in such church doctrine as he was in, in the world. He converged with me, and said that he had corresponded with Luther about faith and good works, and Luther paid attention and that he had shown that, if faith alone were adopted, then things which are in the Word would be contradicted, and yet these must be conjoined; also, that Luther had hesitated on reading his books, and had replied that if he received works, he would not recede far from the Papists; and afterwards they communicated by letter, and Calvin remained in faith accompanied by good works, but Luther in faith alone, believing that faith does indeed produce them as a tree does fruit, and saying that there is a conjunction - but he did not think about it as his followers have done. He wrote to Calvin, that he could not establish works because they are from man, from whom is no good, and because there is merit in them. Calvin was received in his society, because he was upright and did not make disturbances. I heard this from one who was governor of the society.
MELANCTHON AND LUTHER. It was further said, that there are many articles in his [i.e. Melancthon's] vaulted chamber, 6042-1 which are uncouth and repulsive and, when he sees, that, with others who write, there are more elegant things around them, he asks the reason; and it is stated that it is because they think of good works as well [as of faith]. When he hears this, he also wishes to think of them; but, as he cannot, he prays God that he may be able; and then something inflows from heaven, as if dictated, which he writes; but, still, when he reads it afterwards he does not understand it; and, yet, his chamber then appears adorned with various things, but they are soon removed. Many come to him from other countries, especially the English; but he does not admit them, on account of the unsightly things in his chamber. He has, however, discovered how to produce appearances of decorations by phantastic art; but these are removed while he is speaking, and things appear as usual: wherefore the visitors go away and do not come back. Afterwards, Luther obtained a vaulted chamber in the neighborhood of Melancthon; but it was more elegant than Melancthon's chamber, because he constantly spoke of works which man should do from obedience, although he did not place any saving efficacy in them. I heard, several times, concerning him, that he wished to reject his principles in the separation [of faith and works], and that he has tried to, but to no purpose, because the dense cloud which appears in his mind must first be dispersed, before truth, or light, from heaven, can enter. The like was said to the Zinzendorfians, some of whom wished to discard their own separation [of faith and works], and endeavored to adopt their conjunction, but they were told that they could not, because falsities, which must first be scattered, block the way; and, also, that they are like the five virgins who had not oil in their lamps, who afterwards purchased oil. Luther related that he was told by an angel, from the Lord, to beware of faith [alone], because there is nothing in that; and therefore he avoided it for some time, and recommended works; but, yet, he went on to separate the works from faith, and therefore execrated the Epistle of James, and rejected the Apocalypse.
ZINENDORF AND THE MORAVIANS. I spoke with him. He was reduced to the state of his life when he journeyed into foreign regions and taught; and, therefore, he now also goes about to societies, and preaches; but he said that he is not received anywhere. He is also forbidden to come near his followers. He confesses himself an Arian, [saying] that the Lord is the adopted Son of God. He can hardly be brought to say that the Lord was born in order to be adopted, although this is proved by the fact that He was born of God. This he now denies, but says He is adopted. Good works, he is not merely averse to, but even detests. He preaches God the Father; but, inasmuch as many presented themselves and declared that they were God the Father, he refrains from looking to Him; wherefore, as he said, he knows not which way to turn. He reviles the Word of the Old Testament. He cared little for the Evangelists; only for Paul's Epistles. He was brought to some of his followers who had died in the world some time previously, and saw that they do not know anything of truth, and are in an almost miserable state, merely in hope and expectation, often between hope and fear. Their hope is owing to their persuasion, in the world, that they, more than any others, are the living. When they wish to receive truths, falsities which cannot be shaken off block the way. They know that the sensation of which they boasted in the world, was from spirits of the same sect who were with them. They are ingenious and clever at falsifying the Word, and, to the apprehension of all, twist it from its meaning - which occurs when they assemble together in their meetings. That they are Arians, is one of those arcana of their's which must not be revealed. When they say that they, more than others, are the living, it is asked where the truths are, and where the goods, through which and from which their life is. They say, In faith. Then it is asked what of truth there is in their faith, and what of good. It is customary for them to say in their preachings, Believe that you approach heaven, and so far as you believe you approach, so far do you recede; and thus they do not reveal what it is, but they mean that they acknowledge the Lord's Divine equally with the Father's Divine, and that they do good works. Those who divulge their esoteric doctrines and deny their sect, they want to kill; and, if they do so, they excuse it because it is for the sake of the truth; and, by reason of that hatred of their's, and perhaps on account of [his] intentions, Zinzendorf withdrew himself somewhat from them. On account of their falsities and non-goods, they wholly close heaven against themselves. All that they call truths are falsities. They are not willing to admit that faith operates goods, but rather that all things they do are good through their faith. They say that the Lord ought to be loved on account of the passion of the cross, but ought not to be worshipped; that the Holy Supper is merely a memorial of His passion, and that they attend it out of obedience. They live together, apart from others, since they did so in the world; and, when they are shown by others that they are in falsities, and what things are true, they go away saying they do not want to be convinced.
THOSE WHO ARE IN FAITH ALONE. I spoke [with] Jac[ob] Benzel[ius] concerning faith alone, and said that, at the present day, the summing up of the faith of all is, that, from trust and confidence, they believe that Christ was sent by the Father, and that He redeemed us through the passion of the cross; also, that in that summary and in that creed there is not a particle of truth, and that with those who confirm themselves in them these things are falsities. He acknowledged this; and, in order that he might know that it was so, he was sent into the plains, and was held in that faith; and then he saw nothing but sand and stones, and no grass at all. He sought, but found none. Grass signifies somewhat of truth. He mentioned this to others; and when he thought about the confirmations of that summary [of faith], then serpents appeared, which wanted to fly at his feet: hence he was convinced, by experience itself, that there is nothing whatever of truth in that faith. Plains, however, in which dwelt some who were in the like faith, appeared at a distance: these had grass, shrubs and trees, and buildings wherein they dwelt. They were joyful in mind, and were industrious in their labors; but they acknowledged that they only knew that creed, but had not thought beyond the sense of the letter of the Word; and, inasmuch as they did not go deeper than this in their thought, they were also able to receive some truths: [they said] also, that, still, they had thought of God in their life. Afterwards, J[acob] B[enzelius] was deeply grieved, being desirous of receiving truths, and thus of rejecting falsities, but unable to do so because falsities and evils therefrom hindered - for, when these are in the mind, no truths at all can enter - also, because the whole man becomes such as he is from his falsities and evils. It was likewise stated that he who is in such, is able to think, [even] about Divine things, nothing save falsities and evils - yea, nor yet in moral and civil life, inasmuch as these form his understanding and will. He said, moreover, that it is astounding that man does not think of God and eternal life while in the world, when yet he becomes such [as he is in the world] to eternity: and those who are in the falsities of evil and in the evils of falsity, cannot be in any society of heaven; also, that he is miserably lodged, miserably clothed, and miserably fed, and he must live in hell with such as were infamous, thus continually in misery.
THE IDEA OF GOD. I spoke with certain ones concerning God, and remarked that they believe that God is everywhere, and that therefore they have no need to determine the sight to God in a particular place, as it is said; but it was rejoined that the Divine Proceeding is everywhere, just as the light and heat from the sun are everywhere and that, since the Divine Proceeding is, God also is: but to wish, by means of such an idea, to turn themselves where [He] thus [is], as being without bounds, is to acknowledge Nature as God, and also to become foolish, and shackled as to thought. Afterwards, all the intellectual sight, [becomes so]: wherefore, it is granted to almost everyone to see some one sitting on high, splendidly attired; and it is permitted to worship Him as God the Father, because the majority have had, in the world, an indeterminate idea of the Father, because He must not be seen under any form. This is granted them, in order that their idea may be determined, and they may not become quite demented. To others, God the Father, as it were, appears in other places. [It is] Wellingk. Yea, sometimes, Satan [appears]; which, also, is permitted on account of men's insanity as regards the idea of God. Some see, not far from that pretended Father, a Son of the Father, who obeys what the Father says.
THOSE WHO ARE IN FAITH ALONE. I spoke with those that are in faith alone, who are outside of heaven. They say that they are becoming fewer by degrees, and that they go away and do not return, not knowing whither they are gone; and a certain one who returned, stated that they dwell amid sand and stones, and are in huts like peasants, apart from one another, and that they have but little to eat, or food. The reason is, because food corresponds to intelligence, which they have not; and sterile ground corresponds to lack of intelligence and of the affection of truth, and thus to them. They stated, that, when they go out and see others at a distance, they are afraid to speak to them, because there are also robbers there; but these dwell in the caverns of rocks. These, also, are of such as are in faith alone, but craved for robbers' plunder, as it were. They did not regard these [depredations] as wrong; but they fear those [robbers], for they do them injuries, and capture them, in order to enslave them. Wherefore, when they see any spirits, they inquire whether they dwell in huts. When they say they do, they wish to enter their hut before they do, and to go forth from it; and thus they first accost them, and converse. Thus they retire. Such is the lot of those who are in faith alone. A certain one (a priest in Moria), was sent thither, and reported that there is not a shrub, or a blade of grass there, but gravel, and that they live thus. But, what is wonderful, they were delighted to remain there, so that they were unwilling to live anywhere else. The reason is, because plants, shrubberies, and the like, in fields and gardens, correspond to the intelligence of truth, which they shun and hold in aversion.
HOUSES AND THE ROOMS IN THEM. DUKER. He was with me several weeks, and was insane, by reason of the loftiness of his mind. He was afterwards let down into his house, where he had been previously. He had quite a large house, and [room] for domestics; and a certain one spoke to me from the house, and said that the apartments there were distinct, in such fashion, that in one chamber he was a senator, in another a general, in a third a chief, 6047-1 in a fourth a captain, and so on: in one chamber, however, not in any great dignity. But he loved to be in the chamber where he was a senator; and, in that, he became inflated in mind, on which account, there, he was insane; but yet he loved that chamber more than the others, although he was insane there. Therefore, he was brought forth therefrom; and he wished to serve C[harles] XII. He also did insane things; so that he was a devil.
MELANCTHON. Melancthon went forth from his prison, and spoke with a certain one who had read his writings; and then came Englishmen, and they also spoke with him, saying, about faith alone, that they do not know what it is, or whether it is anything. They inquired of him what it was. He said that faith is believing that God sent His Son, and [He] suffered for our sin. They said that this is merely a matter of history, What besides? He said, that, by virtue of that faith, they possess eternal life. They asked, in reply, whether he has eternal life; and he could not answer anything, save that he is going to have it when all are saved. They stated that infernals are never saved. They said, besides, that they hear preachers about faith alone, and about justification; and that when they hear, it sounds in their ears as though it might pertain to wisdom, because they speak beautifully and cleverly; but yet, when they go away, they know nothing that the preachers said, nor do they comprehend.
POLHEM AND WOLF. THE MATERIAL IDEA WITH SPIRITS AND ANGELS. All those who have not believed in the Lord, by acknowledging His Divine, and have not lived according to the precepts of religion, in the other life think materially. On this account, they are unable to think spiritually, that is, abstractly from space, time and persons - from which the ideas of natural thought arise - consequently, not like the angels of the higher heavens; for, to think spiritually is to think apart from these things. These [i.e. those who think spiritually] ascend above, and as it were leave those things beneath them, so that they do not appear. Certain ones who thought much in the world, such as Polhem and Wolf, inasmuch as they did not live a life of religion, were not able to think otherwise than materially. The attempt was made, in the case of these, to separate material things, but to no purpose. Hence it is, that, in the other life, the same persons speak the spiritual language, but yet so mingled with their vernacular tongue, that the nation from which they are can be readily distinguished. But all those who speak spiritually are in the same language nor can they be distinguished.
A CONVERSATION WITH ENGLISHMEN ABOUT THEIR PREACHERS. I spoke with Englishmen who were in a society of heaven, and, in fact, about their preachers. They stated that they are not fond of the elegance of their sermons, when these are doctrinal, because they do not know or understand what they say. The sermons have a fine sound, and so please those who are not in the spiritual love of truth, but not others. They tell them to leave out such things, since they do not learn anything; for they speak so that they [the hearers] suppose that such things are true, but yet do not know whether they are true; especially when the subject is the effort to do good. They inquire of them what they mean by this, whether the effort is merely latent, or whether it is manifest. They say that it is latent. They rejoin that they are aware of this, because the Lord operates many things in secret; but does He, or does He not, operate thus manifestly? Then the preacher dares not say anything else but that it also occurs manifestly, but that this is because the affection of doing inflows. When they inquire, further, whether therefore good ought to be done as of oneself, or not, this they also conceal under the oracular statement that man must take care not to act from himself, and thus that so far as it is of man it is not good. When asked whether man may act as of himself, the answer is that the case is similar. They were told, however, that, if man does not act as of himself, he receives nothing, and there is no reception, and hence no appropriation. But here they stop, when speaking to those who have a spiritual idea; and [the latter] carry their point. But preachers who have confirmed themselves in this, in the world, do not recede from their doctrine, inasmuch as they teach in such a manner that the hearers are not able to think that it is or that it is not so; consequently, their discourse is ineffectual. Wherefore, those preachers are at length removed, and sent among those who are in faith alone, who have nothing of truth or of good in the life, but only in thought, together with pride of scholarship. They afterwards teach that there is manifest operation; but not manifest operation and when they speak of operation, they again so involve, adjust and connect their arcana, that persons scarcely know other than that they mean manifest operation, but still they do not mean that.
6005-1 John 13:10.
6005-2 Rev. 3:20.
6012-1 These are evidently fictitious heavens," of the same character with the which, under the name of "former heavens," are declared in Rev. 21:1, to have "passed away," respecting which see AR 877, and, still more in detail, AR 885.
6012-2 In the margin: "It was Larman."
6014-1 It will not take the reader long to discover that what we have here, is a recital of the salient features of the doctrine of Faith alone as held by Protestants; especially if he compare what is here said with the contents of paragraph "III - On Justification by Faith and on Good Works," in the "Compendium of the Doctrines of the Reformed Church and Religion," which is prefixed to the work entitled, The Apocalypse Revealed. --Tr.
6017-1 The allusion is, of course, to Moses being to Aaron "instead of God" (Exod. 4:18). -TR.
6017-2 It was in reference to an angel that "Manoah said unto his wife, We shall surely die, because we have seen God" (Judges 13:22). -TR.
6020-1 Nos. 5222, 5838; also, DP 25. -TR.
6022-1 See n. 5229.
6027-1 The original of this passage, which is mainly in Swedish, is as follows:-6027. DE CONJUGIO INTER KEISARINNAN I RYSSLAND OCH DELA GARDIE. 1. woro de tilsammans och giorde hekanskap, hos hwarandra, och fingo fbr bwarannan tycke, 2. Sedan informeqdes hon om hans slecht, reste til derass societete hwarest de woro, til R. Ekebladz, til hwilcken god ingang war, och beromdes, sedan tii Gref Fersen, men der war ingen ingang, och sades at dess andar woro sadane, at de wel intet nekade Gud, Gudz ord och Theologien, men doch intet tenckt derpa. 3. da forut skildes de lagardie ifran sin fru, med hwilcken han i bland haft umgenge, sedan sellan, doch refererade han til synedrium, om divortium kunde hafwa rum, hwilcke undersockte det, och funno at ingen likhet war uti affectionerne, och sa blefwo de skilde. 4. Sedan talte kejsarinnan med sin foretraderska, hwilcken da war med sin afledne man, och fantz intet wara af serdeles begrep, men berettades, at sedan hon kommit til styrelsen, och hon lardt spraket wel, har haft twenne hon i hemlighet radfort, dem andra intet wetat af, och pa derass (rad) resolveradt; wisades likasom de hade ingang pa sidan, och der kommit op i en kammare, der ingen fick ga in; men sedan kommo de i nagon onad, och drogo sig undan, sedan radgiorde hon uppenliarligen med flere. -hon frotrot wel pa hwad som skedt, men doch kunde hon dertil intet giora. -hennes man war ganska begifwen pa supande. 5. Sedan kom keissarinnan at tala med den Biskop i Lubeck hwarmed hon warit forlofwadt, men hon fandt intet behag for honom, helst da ock syntes jemte honom ett fruentimmer af wackert ansichte, som war hans maitres, och den han mycket alskade, den han ei i werlden hade ofwergifwit. -wistes sedan hwarest nu han war hemma, som war nedre uti helfwete, derest sa (o: sag) illa ut, och han hade ringa syssla for sig, som der pligar wara. Hwarigenom tycket for honom forgick. 6. Sedan talte hon med en ifran Holsten och Mecklenburg, som friat, at se honom, men hon fant olikhet, och intet wille weta vtaf honom, som hon ock giordt i werlden. 7. Sedan reste hon ut omkring, och kom longt ifran sitt hemwist, da som det plagsr ske, hon intet wiste hwarest hon war hemma, som ock hwilcken hon sielf war; pa wagen motte henne Gr. Delagardie, och beledsagade, begge okiande da, och da finge de aterigen tycke, for hwarandra, beledsagade henne omkring til en wag som bar hem til. da de kommo af hendelsse at skiljas at. -andra gangen reste hon ocksa omkring, da jag intet sag hwad som hende-trede gangen reste hon den wagen som forsta gangen, och da jemwel ex providentia Domini motte henne dela Guardie, och da sago de, som ske plagar, at den ena hwar (o: war) bestemd for den andra, och holt wel af hwarandra, och fordes da hem, hwar til sin societet. 8. Kiesarinnan kom at foresta den besta societeten af Ryssarna som har mycken kiwarlek for henna; Ex Keissar Petter tog da afsked ifran den societeten, hwart sedan han kommit wet jag ei; han hade 2ne forkladda Jesuiter hos sig de sa intagit hans sinne, at han intet kunde ofwergifwa dem, hwilcke hemligen sokte at fora honom til de Catholska. -Delaguardie fick ock en wacker societet at foresta. 9. Den sista gongen, da hon beledsagades hem af de l: Gardie, da kom de laguardie til hennes palais, och wart emellan dem beslutit om giftermahlet, war nog lenge tilsammans 10. Da det war beslutat, sendes en Engel harifran op til himmelen som war i wackra hwita kleder, at ta derifran en prestman, at wiga dem, som skedde allenast pa det settet, at han fragade begge om samtycke, och nar han det hordt, onskade han dem Gudz nad och welsignelse, mehra intet, detta skedde d 5 Martij 1762. Da reste han til henne 4 par hestar fore, gran. [ In the MS. this sentence is in the margin. -TR.] 11. Sedan emottogs lyckonskningar, (1) af sma barn, som fordes at tala ifran himmelen, hwaraf hon blef sa rord, at hon gick vt i ett annat rum, och af himmelsk fegnad af derass tahl, gret, (2) da hon kom tilbakars kommo 8 stycken storre barn, och giorde en wacker lyckonskan. nar de utgick, kyste hon dem alla. (3) Sedan fullwexte, som dodt barn, och blifwit i himmelen opfodde. (4) sist kommo sadana i fran Ryska nationem som ock blifwit opfodde i himmelen, och aflade sin lyckonskan. 12. Sist sa hordes fran himlarnes societeter, hwarefter annan ofwanfran korta lyckonskningar, doch wackra i ordning efter provincierna der, som pastod nog lenge, till 100de eller 2 a 300, hwarefter annan, och woro monge som wille annu lyckonska, men som det gick sa lenge ut pa tiden, giorde monge tilsam - mans en lyckonskan, och sa widare. Hordes ocksa en musique instemma i ordning med barnas affectioner som der warit. 13. Sedan giordes maltid, som war prachtig, hwarwid woro 30 personer. 14. Sedan om morgonem, sedan de legat tilsammans, satte de sig i en wagn tilsammans, da sag jag honam ombytt, rodt riddarhand, och da reste de til honom, enar de ditkommo, sa war huset forbytt uti en skiont palais, med monga rum, det han ganska forundrade sig ofwer. de gingo deromkring, skiont of-weralt. -Sedan gingo de uti ofre waningen, fant betienter som horde til societeten, dem hon strax igenkende efter wahnligheten, och woro flere rum, derest annu inge woro, ett sort teckn at societeten torde okas. 15. Sedan kommo in nagre som hade lof at giora reprsasentationer, de der med wackra repraesentationer representerade regeringen. 16. Sedan foro de til henne i det forra rummet 17. Deras kiarlek blef sa starck; at hon astundade wara ett med honom jemwel til kroppen, som ock skedde, och funno sig wel vti det, at det kan ske, nar det astundas. -da syntes de lika som lyftas op ifran hogen. -kunna saledes wara ett, och wara 2 til kroppen, doch med ett ljf. 18. De la Gardie har warit af den hugen at altid tala om nyttiga saker discursive, sa ock courant och vivide, som monge doch spiritualiter, och saledes tala af forstand, och intet som sker af sola memoria. 19. Det wisades sedan, huru de aro som intet neka Gud, Gudz ord, och theologien, men doch intet tencka nagot derpa, fordes ned nagot til dem, hwilcka ganska mycket klagade sig, at de aro inwertes arliga, och hafwa som inwertes som aggar dem, de gifwa godt at ata, som da sades gradde och skion mat, men det gior dem intet godt, alt godt werkar intet hos dem, efter hand gifwa de sig i nagot giora, men sa snart det ar alt, sa kommer det igen. -de ata giarna pepparotz streng. 20. Sedan reste de omkring uti wagn uti societeten, at wisa sig, som sker i werlden. 21. Sedan syntes hon, och war hel wacker. 22. Emedlertid och sedan 23. Om Heisar Peter, at han forestod den societe, men let sig intala af 2 Jesuiter forkladde, som blef opteckt, de der hade communication med deras rad-kammare ofwerst op i meridie, och han saledes tog aftrade, och for neder til de semre af samma nationen, hon wille intet forfordehla honom, talte med honom, men han tog afsked af sig sielft. 24. Sedan kommo dr. Ulrica med sin gemahl, at giora visit hos dem, han forst talte med Ryska Keis: och wistes al hoflighet; sedan dr. Ulrica forst til Delagardie, och sedan til Ryska Keis: och giorde sitt tahl, forst simpelt och sedan inre och inre, som beswarades i ordning, och nagot widare. 25. Begge woro d 25 Martii in statu innocentiae tilsamman. och gingo omkring, och sagos af monga omkring sasom sma Barn;-Sedan fick och Lud. XV. Rex (?) ocksa wara in statu innocentiae, och syntes han andre sasom barn af 5 a 6 ahr, och gick in til lupen, som flydde bort, och til ett Lejon, och satt sig der, som kastade sig om ifran.
6027-2 This probably means her female predecessor on the Russian throne, who was the Empress Anna, niece of Peter the Great. Anna was a widow at the time of her accession to the throne her husband was Frederic, Duke of Courland. She reigned from 1730-40. -TR.
6027-3 Peter the Great, father of the Empress here treated of. -TR.
6027-4 The Empress Elizabeth of Russia, who is the one here referred to, departed this life on 5th January 1762. De la Gardie had died twenty years earlier in 1741. -TR.
6027-5 That is, the Empress and De la Gardie. -TR.
6027-6 Here the text abruptly ends. -TR.
6028-1 These were two brothers. The former, Lars, was ennobled in 1719, and his name modified into Benzelstjerna, by which surname he is usually referred to in the Diary [now called Spiritual Experiences]. He was also a fellow Assessor of Swedenborg at the "College of Mines," from 1722-44, at which latter date he was made "Councillor of Mines." He died in 1755. Jacob, at the time of his death in 1747, was Archbishop (cfr. n. 6033, below) of Upsal. Each married one of Swedenborg's sisters. -TR.
6028-2 This person is identified both by Dr. R. L. Tafel, in his Documents concerning Swedenborg (vol. i., p. 683-4), and by Dr. Achatius Kahl, in his Narratiunculae, as Count Sven Lagerberg, who followed Charles XII as lieutenant and captain in the Russian campaign. -TR.
6032-1 In the margin: "Punishments."
6034-1 He so called himself, KAHL tells us in his Narratiunculae, "because he had three sons, Sven, Samuel, and Peter, who had all been elevated to noble rank and honorable offices." -TR.
6034-2 Swedish, Dompr[ost].
6035-1 From this point to the end of "7," the original is mainly in Swedish, and runs thus: man wet at skilnad ar emellan konen, qwin och mans, denna skilnaden formercka de med sina varietates. -ja samma skilnad faller in i alla ideer, uti gestus, i tahl, och alt sadant kan exprimeras lingva spirituali. -samma skilnad faller in uti decoramenter uti husen, at man kan se af dem at der ar betgdande konet, -sammaledes wisar det sig vti det som vtantils ar, sa at man kan se at det liknar arten at det konet. --sammaledes vti hwart meuble uti hus, och sa i alt som tenckes och ses. 2. Hwarfore och alla kamrar i hus aro sa formerade med fenster, och alla der warande meubler efter derass bruk, efter hustrurs, efter mans, efter jungfrurs, etter barns, efter drengars, sammaledes decoramenter i tak, wid fenster, pa dorrar, sa at det och det faller strax in tilhwad behof, 3. alla affectioner, passioner, goda och elaka effigieras likaledes, -och det med alla sina varieteter in specie, sa hwar species har sitt serskilt-och alt sadant kan oendeligen varieras, och da behalla sin likhet in communi, 4. Sammaledes conjunctionerna emellan affectioner, med oendeligit mehra. 5. Sammaledes i alt hwad man tencker ifran det ena til det andra som til exempel difficulteter, faciliteter, beswaren, begiaren, nyttorne, med alt annat, de kunna tenckas i redighet, de kunna opskrifwas, de kunna optecknas, de kunna i pricka effigieras ad visum och ses. 6. alt sadant kan intet inkomma in ideas cogitationis naturalis, derest icke rationale har sin existence at spirituali. 7. variationerne af alt som ses, aro ock relativa efter sitnm ad plagas, hwarfore ock hwar och (en) weta sins stellen och sittia-
6036-1 "Vice-President" of the College of Mines. Hjarne held this post at the time of Swedenborg's appointment as "Assessor," in 1716, and for some years afterwards. -TR.
6042-1 See n. 6040, above. -TR.
6047-1 Swedish, ofwerst.
