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THE SPIRITUAL DIARY

o?

EMANUEL SWEDENBORG.

THE

SPIRITUAL DIARY

OP

EMANUEL SWEDENBOKG;

OR,

A BRIEF RECORD, DURING TWENTY YEARS, OF HIS
SUPERNATURAL EXPERIENCE.

PUBLISHED FROM THE LATIN MANUSCRIPTS OF THE AUTHOR BY J. F. I . TAFEL,
OF THE ROYAL UNIVERSITY OF TUBINGEN.

TRANSLATED FROM THE ORIGINAL
BY J. H. SMITHSON.

VOL. I.

NEW-YORK:
PUBLISHED BY LEWIS C. BUSH, 16 HOWARD STREET.
BOSTON : OTIS CLAPP, 23 SCHOOL STREET.
LONDON I J. S. HODSON AND W. NEWBERY.
1850.

M

%S50

1. P, PSitL, Printer, » Sprue* Street, N. T

ADVERTISEMENT

In the present reprint of the very excellent translation of
the first volume of Swedenborg's Spiritual Diary, by the Rev.
J. H. Smithson, I have for the most part followed very exact
ly the form which he has given to his version. The only ex
ception is, the occasional change of a word or phrase for
what I deemed an improved rendering, and the use of capital
letters in the headings of the various articles. The Appen
dix to Mr. Smithson's translation contains a partial restora
tion from Swedenborg's Index, of the missing numbers of the
Diary (from 1 to 149). The subjects or general heads of
these articles, to the number of fifty or sixty, are given by
Mr. S., and form a highly valuable portion of his volume.
To these items I have made very considerable additions, from
having before me the whole Index, of which only a part had
appeared when Mr. S.'s volume was published. I have also
arranged the numbers in consecutive order. The few notes
which I have added are indicated by the letter B. G. B.
New York, January 1st., 1850.

PREFACE.

The general reader is especially requested to peruse this Preface
as introductory to the following work.
Swedenborg himself published many works, in which he has inter
preted the Spiritual Sense of the Divine Word, and delivered to the
world the doctrines of the New Christian Church, understood by the
New Jerusalem in the Revelation. These are the works to which
the New Church especially appeals as the means hy which it derives
from the Word of God, which is the only source of all religious and
spiritual knowledge, its doctrines and its views of heavenly and eternal
things. But besides these works, Swedenborg left many others in manu
script, one of which, entitled the " Apocalypse Explained" <fec. is, on
account of its copious exposition of the Spiritual Sense of the Word,
probably one of the most valuable he ever wrote ; this work, al
though not printed by the author himself, was evidently prepared
and intended for the press, had time and means enabled him to have
presented it to the public. This work was published in the years
1785-1788. Other works, also, written sincethe commencement of his
especial spiritual illumination, in 1745, were left in manuscript, and
confided by the heirs of Swedenborg, soon after his death, to the cus
tody of the Royal Academy of Sciences at Stockholm,* of which
Swedenborg himself was a distinguished and honored member. f
Of these manuscripts the Spiritual Diary may be considered, next
to the Apocalypse Explained, as the most important. Not many years
after the author's death, these two works were brought to England,
with a view to their publication. The Apocalypse Explained, as al
ready stated, was published ; and a proposal was also announced in
1791 to publish the Diary ;J to this end, the work was carefully cop
ied from the original manuscript by M. Benedict Chastanier ; but the
time, it appears, had not arrived when it should be presented to the
public. The labors, however, of M. Chastanier were not in vain ; for
his transcript, at so early period after the author's death, when, it is
probable, many words and phrases in the original could be more easi
ly deciphered than at present, has, no doubt, been a providential means
of enabling Dr. Tafel, the Latin Editor, who had Swedenborg's own
Autograph (with the exception of the Appendix) and this transcript
* See an account of these manuscripts in the Intellectual Repository for January, 1836,
p. 22 ; and in the New Church Quarterly Review, vol. I. p. 5S.
f See in the " Documents concerning the Life and Character of E. Swedenborg," edit
ed in English by the Translator of this Volume, " an Eulogium on the Life and Labors
of Swedenborg, pronounced before the Royal Academy by M. de Sandel." — Pp. 1-24.
% See the New Jerusalem Magazine for 1791, p. 304.

Vlll.

before him, to superintend with greater security and accuracy, the
work through the press. A great portion of the original manuscripts
remained in England until 1842, partly in the possession of the London
Printing Society, and partly in the hands ofthe late Rev. Mr. tsi My
until that gentleman's decease, when, by his bequest, the entire charge
devolved upon that body. The Printing Society, however, having as
certained that the Royal Academy of Sciences at Stockholm had, by
right, the custody of these valuable manuscripts, of its own accord
honorably resolved to return the whole to their possession. Respect
ing the transfer of those manuscripts, an interesting correspondence
accordingly ensued between the Printing Society and Baron Berze-
lius, the celebrated Swedish chemist, and a member of the said Aca-
demy.f .
The first part of the Diary, however, constituting, in print, the two
first volumes, had been previously returned to Sweden, and preserved
in the University Library at Upsal. On application being made to the
Senate of that university for the loan of this part, they kindly resolved
to send it to Dr. Tafel for the purpose of publication. Thus the entire
work, as left by the author, with the exception of some numbers at
the beginning,! and the Appendix, was placed in the hands of the
learned Latin Editor, for the purpose of conducting it through the
press. The Spiritual Diary was begun in October, 1747. This was about
three years after the period of the author's especial spiritual illumina
tion had commenced. Prior to this he had been writing his Adversa
ria,^ or notes on the spiritual interpretation of the Word, preparatory
to the Arcana Cozlestia, the first volume of which was published in
1749. In his Adversaria he has written not only his notes on the
Word, as he studied it in Hebrew, for the purpose of learning the cor
respondences in which the Scriptures are written, but he also noted
down therein his daily spiritual experience, which renders this work
the more valuable as a kind of Spiritual Diary, of which the present
is rather a continuation than a work by itself.
The Diary is divided by the Latin Editor into the greater (majus)
and the lesser (minus), but as the latter consists of only 84 pages, and
is not regularly numbered, we have considered that it should be print
ed with the Appendix, and have consequently not noted this distinc
tion in the title-page ; the Editor also printed it in parts, but as in the
original manuscript the work is not so divided, the Translator has
thought it sufficient to divide it into volumes.
In the following translation, the great object has been to render
* See a Discourse preached by the Rev. T. C. Shaw, " On the Occasion of the removal
into the Spiritual World of the Rev. Manoah Sibly."
t See Intellectual Repository for February, 1843, p. 74 ; and also for December of the
same year, p. 472. See also the Reports ofthe London Printing Society for 1842, 1S43,
and 1844.
t Respecting these missing numbers, see some particulars in the Appendix to this
volume. § These Adversaria, or Notes on Leviticus, Numbers, Deuteronomy, Joshua, Judges,
Samuel, and Kings, and also on the Prophets Isaiah and Jeremiah, were printed in 1842
and 1843 ; those on Genesis in 1847, 1848. There still remains unprinted the Adversaria
on Exodus.

IX.

every thing as correctly and perspicuously as possible, and to note
every particular found in the original. Thus the reader will find, as
nearly as can be given in a translation, a facsimile of the original.
In order, however, to make the sense sufficiently clear, it was found ne
cessary, on account of the elliptical style of the original, to insert
phrases and expletives within brackets [thus] ; in most cases, how
ever, the sense of the phrase is involved in the original ; but the
translator, fearing lest he should be considered as adding something
of his own, has carefully inserted every word and phrase necessary to
elucidate and express the sense, within brackets. The parenthe
ses (thus) at the beginning and conclusion of many of the numbers, and
also in many parts ofthe text, were so placed by the Latin Editor, in
order to denote that the author had so many times crossed his pen over
the parts thus included. The ideas contained within these parenthe
ses are, to a certain extent, introduced into his writings, and it is pro
bable that he marked them each time he had occasion to refer to
them, not with a view to cancel them, but to indicate to himself that
they had so many times, especially when preparing the Index, come
under his notice. The reader will not find these parentheses interfere
with the sense. There are, however, a few cases in which the trans
lator has enclosed the text within parentheses (although not so
marked in the original), for the purpose of rendering long and com
plicated sentences more perspicuous ; but these parenthetical parts
are easily distinguished from the former.
The Diary, it is presumed, should be considered as a storehouse of
spiritual fact3, phenomena, and principles, which the author wrote
down at the time he heard and saw the things he states and de
scribes. That it was not the author's intention to publish this work,
at least in its present state, may be concluded partly from the fact of
his having introduced many things therein stated (not, however, verba
tim) into his printed works ; and partly from the peculiar style and
elliptical diction in which it is written. That the author, however,
thought this Diary of great importance, is evident from the fact of his
having made a copious Index to its contents,* which shows that the
great variety of subjects on which it treats must have frequently come
under his notice. The subjects, being arranged under their respec
tive heads, are exhibited in a very interesting form to the reader, who,
in every article, will find something important in relation to the
spiritual world and state presented to his mind ; and although many
things are here stated whieh, in substance, are found in his other
works, yet they are presented either with new particulars, or seen
from another point of view, which enables the mind to form a more
enlarged, and, in some cases, a more correct idea of the subjects and
states described. As the reader advances in the work, he will also
find a variety of original matter (especially in that portion written
in 1757, the memorable year of the Last Judgment), which greatly
serves to increase his knowledge respecting the spiritual world, and
the laws of spiritual existence. * See Appendix to this volume;

To the readers already conversant with the writings of Sweden
borg, the Spiritual Diary will present few difficulties, except what
may'arise from the elliptical style in which it is written ; but in
every page he will see new confirmations of the truth of the author's
peculiar mission and office ;— he will see that Swedenborg was an
extraordinary instrument whom the Lord, in His Providence and
Mercy, has employed in these latter times, to teach mankind the true
nature of His Word, its Spiritual Sense, interpreted, not by merely
human ingenuity and fancy, but according to the fixed principles of
correspondence or analogy between things natural, spiritual, and di
vine* — principles as fixed and unalterable as are the laws of creation
itself; he will further see that Swedenborg has, in consequence of a
superior and spiritual discernment of God's Word, been enabled to
draw forth thence the genuine doctrines of Christianity, and thus to
settle the great and harassing controversies which have so long rent
asunder the Christian Church ; and lastly, he will see that the au
thor has been the medium of conveying to mankind a great amount
of most valuable knowledge concerning the spiritual or eternal world
— of heaven and hell, and ofthe wonderful realities in relation to the
states of men after death. The reader will thus be enabled to follow
the author into his retirement, and see him calmly writing, day after
day, for many years in succession, those things which served him as
the materials from which he prepared his various works on the states
of men after death ; and he will find him, when seeing him unawares
in the privacy of retirement, always consistent with himself, and al
ways engaged in the same exalted and holy employment — that of
giving the spiritual interpretation of the Divine Word, and of com
municating rich treasures of knowledge relating to the eternal world,
which, on account of its tendency to inspire the reader with a love of
every thing good, true, holy, and heavenly, and at the same time to
fill him with a dread of every thing evil, false, and infernal — is of
the most valuable description. The reader, being thus, as it were,
introduced into the private company of Swedenborg, will receive a
more vivid impression from the things described, and will be more
thoroughly convinced of his extraordinary mission and office.
To the general reader, and to those who are not conversant with
the writings of Swedenborg, we would observe, that it is desirable
they should previously read, at least, the author's work on " Heaven
and Hell," &c, as preparatory to a correct understanding and ap
preciation of the following Diary. But as this work will probably be
read by some who have had no previous acquaintance with the au
thor's other productions, it may be expedient to observe, that no
knowledge, next to the divine truths of the Holy Word, is more to be
desired than that which relates to the immortality of the human soul,
and which exhibits the nature of the life after death in the most Scrip
tural and rational light — this knowledge, indeed, being all contained
in the Word when unfolded as to its spiritual sense. For it must be

. * Se! * work entitled the " Plenary Inspiration of the Scriptures Asserted, and the Prin
ciples oftheir Composition investigated, $c, by the Rev. S. Noble.

XI.
evident, that the more we can realize the great truth of the soul's
immortality — the more we can bring this truth home to our percep
tions and feelings, and realize the nature of the life after death — the
more certain it is that the mind 'will awaken to a vivid sense and
perception respecting spiritual and eternal realities, and allow itself
to be influenced and attracted by what is good from the Lord, and,
at the same time, to be actuated with a dread of what is evil from hell.
What practical knowledge, we would ask, can be more precious than
this, to advance the cause of goodness and of truth, of love and faith,
that is, of genuine Christianity in the world ? But the Spiritual
Diary communicates this knowledge, and has, consequently, solemn
claims Tipon the reader's attention.
But, it may be asked, what are the evidences of Swedenborg's mi&,
sion, and of his extraordinary spiritual experience and illumination?
The evidences are twofold, internal and external. The internal
proofs are to be found in the works themselves ; and the evidences
of the extraordinary illumination which, by the especial providence
of God, Swedenborg was permitted to enjoy for the sake of his fellow-
men, will, we are certain, on an unprejudiced perusal and study of
his works, be striking and convincing. And, be it observed, this in
ternal or rational evidence is what the human mind, in any degree of
development, chiefly requires ; it is that which interiorly convinces
the mind, without infringing its freedom, and the calm, undisturbed
employment of its rational powers ; and it is to this evidence that
the author uniformly appeals.*
But there are also many external evidences, or proofs, that Swe
denborg had (as he constantly stated during a period of nearly thirty
years) unremitted open intercourse with the spiritual world. These
evidences were admitted, after strict examination, as undeniable, by
individuals of the greatest weight and respectability in the last cen
tury, who were cotemporaries with Swedenborg, but who, on account
of their sceptical tendency as to every thing spiritual, and even as to
the Word itself, were by no means pre-disposed to admit the truth of
Swedenborg's assertion respecting his open intercourse with the
world of spirits ; and yet these very persons were constrained, on ex
amining the external proofs which Swedenborg occasionally gave, to
admit the truth of his declaration. These individuals were — Queen
Ulrica of Sweden, the celebrated philosopher Kant, and the no less
celebrated litterateur Wieland ; the learned Baron de Grimm, the
celebrated Lavater, and the respected Dr. Stilling, aulic counsellor to
the Grand Duke of Baden ; and many others.f
But although these external proofs are so well established, yet Swe
denborg never adverted to them as evidences of the truths of his
* See a Letter addressed to Dr. Whately, Archbishop of Dublin, " On the Practical
Nature of the Doctrines and alleged Revelations contained in the Writings of Swedenborg"
by the Rev. A. Clissold, M.' A., formerly of Exeter College, Oxford.
f See an account of these extraordinary cases in the " Documents concerning the Life
and Character of Swedenborg?' fyc, and in the " Supplement to that work ; and also ?in
the " Intellectual Repository for May, 1845, pp. 161-174 ; and likewise in Noble's " Ap
peal in behalf of the Views of the Eternal World and State, and the Doctrines of Faith and
Ufe," fyc, pp. 179-237.

Xn.

writings because he well knew, that unless the human mind is led to
see truth rationally by internal evidence, it does not see and under
stand it in such a way as can really.be beneficial to its interests, and
consequently he himself never wrote down these extraordinary oc
currences ; but when appealed to in respect to them, affirmed that
they were true.* The general and the novitiate reader may consult
these external proofs, if they think proper. But in perusing this
work we would recommend that two or three leading ideas respect
ing the spiritual world be borne in mind, which will serve to prevent
confusion and obscurity.
And first, that the spiritual universe is divided into three great re
gions : 1st, the heavenly world ; 2d, the infernal world, and 3d, the
world of spirits, which is intermediate between heaven and hell, and
is the first receptacle of souls after death.f It was chiefly in this
intermediate world (in which a man's spirit even whilst living in the
body really exists) that the author experienced what he heard and
saw ; and it was this world which was so full of evil spirits and ma
lignant spheres at the time he wrote, because, being the consumma
tion or end of the Church, iniquity and infidelity abounded almost
universally in that world, and also upon earth, as is well known.J
Hence is the reason why the details of the author's experience are,
for the most part, so dreadful, because he had so frequently to de
scribe states of evil as being made manifest in that world. Hence
this world is also the scene of judgments both general and particular,
and the last general Judgment was executed in that world in the
year 1757, about ten years after Swedenborg had commenced this
Spiritual Diary. At this period the former Christian Church had,
according to the Lord's predictions in the Gospels, come to its end,
and a new Christian Church, understood by the New Jerusalem in (
the Revelation, commenced. At the time of the last Judgment, the
preponderating influences and powers of hell were removed, and
new and powerful influences for good were again poured forth by the
Lord. Since which period great changes have been accomplished
on earth — changes in every department of the civilized world, so
great as to fill every reflecting mind with astonishment ; and which
can only be accounted for by the operation of powerful influences in
the world of spirits, which, to the natural world, is the world of
causes. Let the reader reflect, for a moment, on the tremendous
judgments that have been in the earth during the last 60 years, and
the wonderful changes for good which have followed, and which are
still making progress, and he will become sensible of the truth of
Swedenborg's declaration, that, in consequence of the last general
Judgment having been accomplished in the spiritual world, greett
changes, especially in relation to the Church, are to be expected 'in
* See " Documents, &c. concerning the Life and Character of Swedenborg," pp.
232-236, where the Landgrave of Hess and his minister, M. de Venator, make this
appeal to the author.
t See the work on " Heaven and Hell," fyc., pp. 421-527.
% Respecting the consummation or end of the Church, see a work by the Rev. A.
Clissold, M. A., formerly of Exeter College, Oxford, entitled, " Illustrations of the End of
the Church, as predicted in Matt, xxiv.," 4>c.

Xlll.
the natural world. And when was the Christian Church ever so
shaken by mighty impulses and changes as at the present time 1 Old
things are breaking up and passing away, and all things will
gradually be renewed with intellectual and spiritual life, from the
opening of the spiritual sense of the Word.
A second observation we would make, is in reference to the de
scription which the author frequently gives of the apparent situation
of spirits and phenomena in the spiritual world. We say apparent,
because time and space, together with their laws and conditions, do
not belong to the spiritual world. The geography, so to speak, of
that world is extremely easy both to understand and remember, inas
much as every thing relating to it is arranged according to that order
which obtains in the human body ; heaven, indeed, is called by the apos
tle " Christ's mystical body" and the author often describes spirits and
societies of spirits as being in the province of the head, heart, lungs,
feet, &c, because their nature, by correspondence, is instantly known
from the region they occupy. We have, indeed, in respect to human
societies upon earth, a similar mode of expression, when we say that
such parties occupy the head, and such the hands and feet, &c.
And, lastly, we would entreat the reader to bear in mind, when he
is reading the description of objects, phenomena, and scenery in the
world of spirits, that all things are to be considered as corresponden
ces to the states of the spirits to whom they relate, and as exponents
of their real character. In this manner, whatever may, at first sight,
appear strange, will be seen to be the most effective mode of instruc
tion respecting the nature and tendency of internal principles, both
good and evil. This is universal in the spiritual world ; — the mag
nificent and beautiful scenery of heaven corresponding to the innocent,
wise, and happy states of angels ; and the horrible scenery of hell
showing forth, in every kind of hideous and disgusting forms, the evil
and infernal states of its inhabitants ; whilst, from the intermediate
character of the world of spirits, the representations there exhibited
are of a mixed description, according as they relate, respectively, to
heaven or to hell. The Word, also, in the letter, especially in the
prophetical parts, as in the book of Revelation, is descriptive of the
objects and scenery which John heard and saw in the spiritual world,
and which, if not considered in relation to the internal and spiritual
things, either good or evil, which such objects represent, must needs
appear strange to the reader ; hence it is that, as the apostle says, the
" things of the Spirit of God (revealed in the Word) to the natural
man are foolishness, neither can he know them, because they are
spiritually discerned." — 1 Cor. ii. 14.
The notes which the Translator has subjoined to the text might have
been more numerous,* but to the initiated reader they will scarce
ly be necessary; and to the uninitiated and the general reader,
enough has probably been said to prevent misapprehensions and er
roneous conclusions. Let each subject in the work be well consider
ed, and it will be found either to open and explain some mighty prin-
* See Appendix to this volume.

XIV.
ciple in reference to our mental system and our spiritual existence ;
or some striking fact and phenomenon, powerfully tending to attract
the thoughtful mind to the love of goodness and holiness ; or to in
spire it with a horror of sin and its dreadful consequences. The time
is coming, in the course of human improvement, when men's minds
must be awakened to the knowledge of the spiritual world, — of hea
ven and hell ; and the Spiritual Diary will supply abundant mate
rials for thought and reflection respecting that world as the eternal
abode of the human race ; and the mind, in proportion as it studies
these eternal realities, will be enabled to perceive with superior dis
cernment the Divine Truths of God's Word, and thus be elevated to a
higher degree of intelligence and wisdom than it has been the privi
lege and blessing of any former ages, since the primeval times, to en
joy. Manchester, September, 1846. <

THE SPIRITUAL DIARY

EMANUEL SWEDENBORG.

Concerning the Fear of those who have led a perverse (or wicked) Life.
149.* It was observed respecting [those] spirits, who, although instructed,
had led a wicked life, that they are much more frightened and terrified at the
judgment of truth than others [who had not been so instructed]. They im
mediately despond in mind, and have recourse to more humble supplications
than others ; nor do they know where to conceal themselves. But so soon as
they revive from their terror, they return to their former proud states of mind,
and imagine themselves to be the only ones [worthy of being.] in the universal
heaven : this fact I have this day perceived.— 1747, Oct. 9, o.-s.
Concerning the Genius of the Posterity of Jacob.
150. From considerable experience respecting the posterity of Jacob — from
those in the other life, who act from the nature [they had acquired], it has
been ascertained of what nature they were, and of what character they still
are :— they succumb in every danger [or trial] ; they are most timid, and in
clined to despair; and they humble themselves even to the dust. But imme-
* The Diary commences with the number 149 ; it is supposed by the learned Latin
Editor that this is the real commencement of the work, because this and the two follow
ing numbers are, in the manuscript, on the same page as the Index to the Old Testa
ment, which is a Dictionary of Correspondences, prepared by the author, as he was
studying the Correspondences of the Woji, in the very early part of his illumination.
The last words ofthe Index, &c, which are found on the same page as the commencement
of the Diary, are Zea, spelt, or rye, Zelus, zeal, aud Zona, a zone or girdle, the spiritual
meaning of which is given by the author. It is intended to print this work, Which will,
no doubt, be of considerable use to the understanding of the Word. The manuscript,
which has been kindly lent for that purpose by the Royal Academy of Sciences at Stock
holm, is, we believe, already in the hands of Dr. Tafel. As new discoveries have lately
been made in examining the numerous manuscripts of Swedenborg at the Royal Aca
demy at Stockholm, it is probable that the previous numbers of this work maybe found;
for we think it improbable that the author should have fixed upon the number 149 as the
commencement ofthe Diary. — [See Intellectual Repository, 1845, page 412.] — Te.*
From the Appendix to the present volume, it will be seen that the Diary did not com
mence at 149, but that the entire portion comprising these Nos. was written in a sepa
rate manuscript. This has not yet been recovered, but from the Index to the Diary, pre
pared by Swedenborg himself, and published by Dr. Tafel, we are enabled to supply the
heads or general subjects' of nearly all the missing numbers.— ^B.

16 SWEDENBORG'S SPIRITUAL DIARY.
diately the state of danger, or trial, is passed, they return to their own pecu
liar genius, or nature, and are haughty, and despise all others ,n the umverse,
in comparison with themselves. Moreover, they have recourse to any means,
even to deceitful supplications, and to very many other cunning arts, if they
can only possess earthly and worldly things.
Concerning the Character of the Jews.
151 The Jews, in the other life, are such as they are described by Jere-
miah ; their character (indoles) is precisely similar to the [prophet's] descrip-
tion, which was shown to me by much experience ; for very many of them
by the mercy of the Lord God Messiah,* were around me, and conversed with
me : they were let into torments: but still they were so insane [from the evil
and the false], that there appeared scarcely any remedy, except, as I told
them, they might become hewers of wood, and drawers of water, like those
mentioned in Joshua [chap. ix. 17].f— 1747, Oct. 12.
There was one who was with me for some time, who could perceive interior
things, and who greatly wondered [at them] ; it was told me that it was Nic-
odemus,% who could understand that they were truths, but after remaining and
conversing with me a short time, he either receded [from the truths] or he
was among those who speak nothing [about truths]. — 1747, Oct. 11, o. s.
Concerning the general Sphere of Spirits.
152. It is difficult to understand what the general [or common, communis]
sphere of spirits is, and how spirits act into human minds, unless it be known
how spirits are most distinctly divided into genera and species, and that their
activity, which forms their sphere, is adapted (respondeat) or corresponds to
every thought and imagination of man, and thus operates. The general
sphere of spirits is, comparatively, as the air, which is the grosser atmosphere,
and the medium of hearing, is to the ether or purer atmosphere, which is the
medium of vision ; or as the dense clouds around the earth are, respective
ly, to the clear and serene region above. 1. The sphere of spirits is now so
perverse, that whatever descends from an interior heaven, or from the third
heaven, is so perverted that nothing is known, but all things even to the minu
test particulars flow, in quite a contrary sense, into human minds. 2. Of such
a nature is that sphere at the present time, and to so great a degree has it in
creased, and will increase until the last day [the time of Judgment], when it
will be dissipated; but in the most ancient times it was not so. This is also
the cause why revelations do not take place at the present day as in ancient
times [in the Adamic Church, or the golden age, see A. C. 1114-1115], except

* In the former part ofthe Diary, to about the middle of the first volume, and likewise
in the Adversaria, or notes on the various books of the Word, which the author wrote
when studying the Science of Correspondences, lie employs the phrase " Deus Mcssia,"
instead.of " Dominus," or Lord. The expression " God Messiah" powerfully depicts the
Lord in his Humanity as the one only God ; but when the author began to print in 1749,
he substituted the term Dominus instead. — (See A. C. 14, 15.) — Tu.
t For the spiritual signification of such in the Jewish Church, see A. C. 3058
t The words in italics are so printed in the original, except those enclosed in parenthe
sis, as (indoles).

LARGER DIARY— Past II. 17
in an extraordinary way ; this is also the reason why there is not such a com
munication with the heavens as in ancient times. 3. During several hours it
was shown me, how this general sphere operates into human minds; and
whilst the operation continued, I could by no means resist so as to prevent it
taking away my thoughts and prevailing ; — so great is the power of that sphere
at the present time, when spirits are permitted to act. 4. The whole of this
sphere is entirely opposed to those things which the angels intend, and the
power of the angels, who all belong to God Messiah, is [consequently] in
creased, that they may conquer. 5. It would be wonderful, if I were to relate
how filthy the objects are which are represented when those who are in that
sphere are permitted to act from phantasies, which, as it would be horrible to
relate, I would rather pass them by, since they are nothing but what is filthy.
6. The angels of the third degree [or heaven] can be in that sphere [without
being injured], since all those who are governed by the angelic heaven can, in
no wise, suffer injury. 7. It is worthy of observation, that sometimes I have
heard a spirit speaking with me, and in a moment he was changed ; but now, I
have ascertained that he was taken away by this general sphere ; that is, he was
compelled to speak according to the activity of that sphere. 1 have also ob
served many other things [respecting this sphere] which I do not now recollect ;
it takes away whatever is good and true, and is consequently extremely offensive
to those [who are in what is good and true]. But by the mercy of God Mes
siah, I shall speak elsewhere more fully concerning this sphere, both as to
generals and particulars. — 1747, Sept. 14, o. *.*
This general sphere may be compared with the ethereal atmosphere, which
reflects all objects, seen in a meadow or a field, as to every particular of their
forms and figures to the eye, and indeed, to thousands, yea, myriads of eyes at
the same time : thus [this sphere reflects objects] to every thought and mental
operation, and to the phantasies of man, and this in a distinct manner, for it is
within [or above] nature.
' On the pertinacious Desire of evil Spirits to bring Evil upon Man.
153. From experience I have sometimes learnt, that evil spirits can by no
means desist, but that they {must pertinaciously persist in doing evil to man;
and that so long as they have the opportunity they persist for several days, and,
indeed, continually, as I have sometimes clearly seen from experience; since
by their presence they have inflicted pains upon different parts of my body, as
upon the feet so that I could scarcely walk ; upon the dorsal nerves so that I
could scarcely stand ; and also upon different parts ofthe head with such per
tinacity, that the pains continued for some time. I was clearly instructed from
* To form a proper conception ofthe nature of this perverse and malignant sphere, is
of great importance, as it shows to us the necessity of judgment being executed upon
those from whom that sphere proceeds. At the end ofthe church this sphere becomes so
grossly perverse and malignant, as to pervert all heavenly influences descending from the
Lord through heaven to the human race, when, as a consequence, every thing evil and
false abounds upon earth. A similar sphere prevailed when the Lord first came, and
which he removed by the execution of a general judgment. That a general judgment
was again executed in 1757, ten years after the above article was written, is shown by the
author in his small work on the " Last Judgment," published in 1758. — Tb.
VOL. I. 2

18 SWEDENBORGS SPIRITUAL DIARY.
those who conversed with me, that such evils are inflicted upon man by evil
spirits ; for the pains, according to their presence and operation, were allayed
and increased, and, indeed, suddenly with various changes, whilst I was con
versing with them, and from the variation it was also quite evident that the
.pains were caused by them. To relate all the cases of experience would be
too prolix. t
Concerning evil Spirits, that they can lie down and feed together with those who arc
faithful, as is said of the Wolf and the Lamb, ifc, in Isaiah xi. 4, 5, 6, 7.
154. This day it has also been demonstrated to me by living experience,
how evil spirits, yea, the worst of the diabolic crew, could be present, and
use the utmost endeavor to destroy those things which are of faith; but al
though they labored with the utmost efforts, nevertheless their efforts were
without any influence or power : so that it was vividly shown to me that they
were compelled, as it were, to lie down, and to feed together ; they did also
feed, for they heard those things which belong to faith.— 1749, Aug. 19, o. s*
In Isaiah xi. 4, 5, 6, 7, is signified how evils can be in man, and yet not in
jure or hurt him, so that when man lives in the hand of God Messiah, he has
no dread of evils done [to him] ; it is the same with the church, and also with
the heavenly kingdom, as was known from experience both this day and
afterwards, when evil spirits are to be taught;— but these are arcana which
should be prudently explained.
Concerning the Speech and Understanding of Tilings with the Angels.
155. I have conversed with the spirits around me concerning the speech of
angels, and their understanding of things, which spirits greatly desire to know.
Being taught by experience I said, that the speech of angels cannot be per
ceptible to us, because it contains innumerable things, as it were, together,
which can only be gradually explained, and by various circumlocutions,thus,
in a prolix manner, and that this speech can be represented to us in no other,
way than by forms almost incomprehensible, in a various manner, according
to the nature of the forms of interior things ; these forms are so congyrated
and circumgyrated, that I cannot describe them ; concerning which, however,
as they have been shown to me, I shall speak elsewhere. There is also an ,
intermediate form of speech, or of many speaking together, which, when it
falls into a lower sphere, does not appear similar, but sometimes quite di
verse, — it falls, for the most part, into representations such as are in the pro
phets, which inwardly contain celestial things, and, consequently, arcana.
The understanding of angels is reciprocal, namely, from such representations
as, whilst they are presented to our ideas, are transferred into celestial things
which are understood by the angels ; in this manner the earthly paradise can
pass over into the heavenly paradise [thus reciprocally]. That the angels,
from natural things alone, properly connected, can understand a series of sub-
' lime and celestial things, was also shown to me ; which, > however, could

* From the date of this number, the reader will perceive that the author, in some
places in the Diary, added some particular case of experience subsequently to the time
he first notsd the facts intended to be described. — Tk.

LARGER DIARY— Part II. 19
never exist with the angels except from the mercy of God Messiah. — 1747,
August 21, o. s.
Sometimes, through the mercy of God Messiah, I have experienced in a
living manner such circumgyrations ; hence I could conclude that myriads of
such interior things compose one material idea, so called, in which things so
innumerable are contained, that man can scarcely believe, still less compre
hend that it is so. It is the same with every idea that is more interior, but
indefinitely more perfect. This form, and consequently the influx from God
Messiah through angels, and from them through spirits, into human minds,
are disturbed when man lives contrary to order ; especially when, by scienti-
fics* excited by the love of self and of the world, and thus by cupidities, he
desires to enter into the mysteries of faith : hence arises confusion, or pertur
bation, like that ofthe Babylonians when they built the tower, and when their
tongues were confounded ; hence also the absence of God Messiah from Man
is predicated ; although all things are so arranged as to be reduced to an im
age of some heavenly form, which can be effected by an indefinite variety of
means. For whatever is abtruse, intricate, various, &c, that exists in an in
ferior sphere, or in the world, can nevertheless by reduced by God Messiah
into heavenly order, otherwise man would perish; nor could he understand
anything, since from this arrangement is spiritual influx, that man may have
the use of reason. The door from the heavenly Paradise is opened into the
earthly when this latter is acted upon from above ; that is, when it exists ac
cording to order. This is also the same thing as turning the face [to the Lord],
Concerning the Babylonish confusion, and the opening of the heavenly Paradise. [See
A. C. 1306, 1183.] Concerning the three Classes of Angels.
156. Angels of the first class must be called celestial, since they are govern
ed by God Messiah immediately by love, and they have a sublime under
standing of what is good, and hence of what is true. Angels of the second
class are to be called truly spiritual, since they are governed by God Mes
siah mediately by the celestial angels. Angels of the third class are to be
called Affections or Benignities (bonitates), since they are governed by the
celestial angels, and also by the spiritual angels, and thus mediately by God
Messiah, for they are not of such intelligence and wisdom as to be imme
diately actuated by Him. Othersf are called spirits, and they are of inde
finite variety. The angels ascend according to their perfection, hence they
are called superior and inferior, or, if [they be considered as] inserted into
heaven, they are called exterior, % interior, and inmost. They are signified

* The term " scientifics" means all such outward impressions and ideas as are re
ceived by the senses before they enter into, and are confirmed by, the rational principle.
— Ta.
t In the world of spirits which is below the heavens, see H. H. 227-294.
% The author's phraseology in the manuscripts differs in some respects from his diction
in his printed works, as we have already seen above in the phrase "God Messiah ;" thu3
in this and in many other passages ofthe Diary, he uses the terms interior, intimior, for
exterior and interior, which, if not properly noted by the Latin reader, will cause obscuri
ty.— Te.

20 SWEDENBORG'S SPIRITUAL DIARY.
by Jacob, Isaac, and Abraham; also by Egypt, Assyria, and Israel. (See
Isaiah xix. 25.)
On the Perturbation of the Understanding by the Dissension of Spirits.
157. When spirits are permitted, or have the liberty to dissent [from each
other] on any subject, so that one perceives or understands differently from
another (which, if the least remission or license thereto be given, may very
easily happen), the understanding is, in such case, so confused, that scarcely
any thing which is in the internal sense can be understood. It is as though
darkness arose and extinguished the light, which I have sometimes experienced
with emotions of indignation. For sometimes permission is given to rea
soning spirits (who may be called reasonings {ratiocinia], but they desire to be
saluted as intellectual angels) to disagree with'each other; when among in
ferior spirits a similar disagreement and disturbance arise, which entirely con
founds the mind, and takes away the light of truth. 'This is a great temptation,
especially when, at the same time, the mind is kept in the necessity of think
ing (the dictates of conscience, which I could not resist, requirihg it) ; for in
such a state all patience, as it were, perishes, and, at the same time, the mind
is anguished, fearing lest it should omit to do that which is [divinely] command
ed.— 1747, August 22, o. s.
This happens also on this account, because those who are intellectual de
sire to be distinguished from those who are merely reasoning spirits* (ratiocin-
antibus), and thus to be called angels ; whereas they also are only spirits, and
indeed, when left to themselves, by no means intellectual; thus angels are
spirits, and indeed not good, when left to themselves, but they are angels when
they suffer themselves to be governed by God Messiah. Concerning this sub
ject I have conversed with spirits this day ; but they were very indignant
[when they heard that this was the case], wherefore it was shown to them by
living experience. That an intellectual Idea exists from, and consists of, very many Ideas.
158. Through the mercy of God Messiah I was permitted to perceive this
day, that the intellectual ideas of goodness and truth successively exist from,
and thus consist of, very many ideas of those who are intellectual angels ; so
that there is a form of consentient or of agreeing influences when the truth flows
in, and a form of dissentient or disagreeing influences when any confusion
arises ; the intermediate differences, from the consent to the dissent, are inde
finite. These forms are arranged by the Lord alone, entirely according to that
state into which a man comes ; wherefore not the slightest particle of human
thought concerning the truths and goods of faith flows in from man. But when

* It is supposed by some that the power of reasoning is the primary power of the under
standing; this, however, is by no means the case. The principal power of the under
standing is that by which it can perceive whether a thing be true or false, without any
process of reason ing, and we are only, properly speaking, intellectual, as we have that
perception. " Let your conversation be yea, yea," &c. The delight of mere reasoning,
and the vain-glory with which it is often, attended, cannot but be very obnoxious to an
gels. — Te. '

LARGER DIARY— Part II. 21
anything, even in the slightest degree, flows in from those things which are in
the memory, the [intellectual] idea is immediately disturbed and confused.
The same confusion [in respect to intellectual ideas] also arises when spirits
are permitted to reason together, &c, &c— 1747, August 23. [See above, 157.]
While that dissention continued it wearied my mind ; but when there was
consent, my mind was restored to its cheerful and happy state, — a fact which
I had sometimes previously experienced.
On the common or general Influence (vis) of Spirits communicative with Men
in general.
159. This morning it was clearly shown to me how spirits operate into man,
that is, how God Messiah leads men by spirits and angels. When I was fully
awake, and in such a state of thought as was formerly my ordinary or familiar
state, so that I spake, as it were, with myself on the subject I was thinking about
with a sufficiently vivid imagination ; — so long as I continued thus thinking, I
was almost in the same state in which I was before I conversed with spirits
(and now, wliilst I am writing these things, I am in a similar state, and for the
-most part also, when I am conversing in company with friends, as at a table,
and when I write letters). Now in order that I might learn how this commu
nication is with man (since I had sometimes doubted concerning it, because
there is then no sense of the operation of spirits in ourselves, still less of angels,
and still less of God Messiah through angels, and thus through spirits both me
diately and immediately), after I had been for some time in that state in which
there were no spirits, as it were, around me, suddenly the state was changed
and the spirits began to address me, and permission being given by God Mes
siah, they described to me the state in which they were, when T was, as it were,
with myself in thought. They said, they knew no otherwise than that they
were the persons who thought, and who thus meditated, and, as it were, spoke
with themselves; and indeed so much so that those who were nearest believ
ed themselves to be the very individuals who thought, but those who were
more remote believed this less, and those still more remote believed it still less ;
they were, however, to a certain extent, in a similar state, but with a difference
according to distance, which is the same as according to the affinity of the
subject [meditated upon] with [the state of] spirits.
160. When I afterwards inquired, whether there were only some or many
present, I perceived from their speech and their answer, that there were very
many ; but on inquiring further, I ascertained that with the man who se
parates the internal sense from the external [that is, who thinks abstractedly
from the senses of the body], there are many present, who operate thus ;
whereas, with the man who is only led by the senses of the body, and whose
thought is turned to any kind of object, and does not remain long on one sub
ject with an internal or intellectual vision, there are but few spirits present,
and thus such a man is led, for the most part, by a certain general sphere of life
from spirits. Nevertheless, spirits must be present, since every man is led by
God Messiah to the ultimate end [which is salvation and happiness in heaven].
161. Moreover, I was instructed that spirits, genii, and angels, are altogether

22 SWEDENBORG'S SPIRITUAL DIARY.
distinct from each other according to genera and species, which are innumera
ble, and that they [ofthe same genera, &c] are together that they may enjoy
their felicity and their delight, which are most diverse ; and that their delights
are transmitted to men through representations, according to the will and per
mission of God Messiah, in order that they may render unto men every suitable
service. Hence, in the Word of God Messiah, mention is sometimes made of
places which were holy ; good angels dwelling in delightful, paradisiacal, and
beautiful scenery, where there are also limpid and ¦ flowing waters ; whereas
evil spirits dwell in stagnant and disagreeable places.
162. What also appeared wonderful to me was this circumstance, that simi
lar places were made known to me, where I also conversed with them, and
although 1 was [as to the body] hundreds of miles from them, I could, never
theless, speak with them, when permitted by God Messiah, as though they
were present, for distance [in the spiritual world] is of no account; concerning
which I have sometimes conversed with spirits, and demonstrated by ocular
vision^which, in like manner, sees objects at the greatest distance without dis
tance, as the sun, moon, and stars. But how much more must this be the case
with the communication of spirits who are within, or above, that grosser na
ture in which ocular vision is ! In this manner there is a communication of
angels and spirits with man, although extremely distant from him. Their pre
sence with me was a fallacy of sense, for presence is an appearance, or sem
blance, when spirits are akin [or in similar thought] to the thought of man;
namely, such spirits as mediately and proximately are to administer those
things which God Messiah wills and permits. — 1747, August 24, o. s.
163. As to the general [influx of] life, by which brute animals are governed,
and also those men who, in many respects, live a similar life to that of animals,
you will see it explained elsewhere. But there is no man that has not his
spirits around him ; with such [animal men], however, there are but few, be
cause there is not [as above described] such a communication with them.
Concerning the general State of Spirits [as to their Communication] with Men.
164. Sometimes I have considered of what nature the state of communica
tion of spirits is with man, in his ordinary life [that is, not circumstanced as I
am with my spiritual senses open], for I have sometimes doubted whether
spirits and angels are with men in general as with me, solely because they
are not seen, and their presence and operation not perceived. I have observ
ed that their state, when left to themselves, as when man is asleep, is various
ly representative ; but that, when man is awake, the state is different. It differ
ed, however, entirely from the state of those who are with me, concerning
which I shall speak in another place; namely, that when a man was speak.
ing and acting with me, they were instrumental causes ; so that they did not
know that they then heard or saw [anything different from what the man
heard and saw ;— or separately from the man], as they also confessed ; but im
mediately after the communication by speech, when I again reflected upon
the spirits, they then returned, as it were, to themselves, and perceived that
they were lives by themselves, and had a separate life from man, and that
they were separable from him.

LARGER DIARY— Part II.
165. There are many states of spirits concerning which, of the Divine
Mercy, I shall speak elsewhere. I shall here only mention two states : one
is, that many together constitute one form, and act conjointly as though
they were one, in which case they also speak as one. The angels in this
manner represent the kingdom of God Messiah in its least form. This I have
sometimes been permitted to perceive, and have indeed distinctly perceived
the activity of their form. Another state I will here mention is, that when
spirits are removed from man, they are in a representative state, such as is
the state of man in sleep. — 1747, August 2.
A Demonstration of the Effect of Envy with the wicked, thus with the infernal Crew,
wfien they perceive the Felicity of the blessed.
166. (((( After a molested sleep, about the first watch, a vision was repre
sented to me, in which flowers with laurels were beautifully conserted toge
ther in long and double rows ; they were arranged together in a most beauti
ful order, and appeared to be in motion [as though alive]. The vision was so
beautiful as to exceed description, both on account of its beauty, and of the
affection of beatitude flowing from the harmony hence resulting. This beau
tiful representative was very conspicuous, even to evil spirits. Afterwards
another vision still more beautiful was presented, and, as I was permitted to
conjecture, it was most delightful joined with celestial felicity ; but it was
only obscurely visible. This delightful vision consisted of little children in
celestial sports, which were ineffable, and affected the mind in a most exqui
site manner ; these things could not be distinctly perspicuous and perceptible
except to the interior angels. These things occurred when I was awake.
After this I conversed with the spirits around me concerning these visions,
who stated that they, in like manner as myself, had clearly seen the former
vision, but not the latter, which, however, they most ardently desired to see.
Hence they became indignant; after which, by degrees, they became envious,
and I was permitted sensibly to perceive their envy, so that nothing necessary
to my instruction escaped me. Their envy was of such a nature, that it not
only caused the highest degree of uneasiness (molesliam), but also an interior
pain, merely because they had not seen the latter vision as clearly as the for
mer. These spirits were afterwards led through varieties of envy, so that at
length their very inmost principles (pracordia) were pained. Whilst they
were in that state I spoke various things with them concerning their envy. I
told them that they might have been content with the sight of the former
vision ; and that they might also have seen the latter, if they had only been of
a good character. Hence they became more indignant, by which their envy
was increased, even to that degree, that they could not any longer sustain the
remembrance of the vision, without feeling pain. I cannot describe the va
rieties of the states of envy through which they passed ; they proceeded in
order, that envy and the pain hence arising, such as awaits the impious, might
be effectively demonstrated. The torments they hence experienced cannot
be described, because I did not perceive that envy as mine, but as theirs. At
the time when these spirits experienced the progression of the various states
of envy, I conversed with them, but I could by no means then console them.

24 SWEDENBORG'S SPIRITUAL DIARY.
Hence it may, in some measure, be known what the future state of the impious
will be, as to envy only when they see the happiness of the pious. Many
things occurred which I could not retain in my memory ; nor did those spirits
wish that I should retain them, lest they should be revealed, as is, for the most
part, the case ; wherefore they were permitted to take away from me the
memory of certain things. — 1747, July 25, 26.))))
Concerning the Life of Brutes.
' 167. I have conversed with angels concerning the life of brutes, stating that
they are governed by a certain general [influx of] life, which is the life of genii
and spirits, for genii and spirits are classified, and kept according to genera
and classes, in their order, and in their subordination ; and since they are
activities, hence arises a general or common [influx of] life, which operates
according to the diverse faculties of brutes. This general influx operates also
from every other activity [in the spiritual world] which diffuses itself, and
constitutes a sphere which is called the sphere of activity, and extends itself
into the interiors or more subtile parts of nature, to a great, yea, to an im
mense distance. Every genius and spirit has his own peculiar sphere of ac
tivity, which has been demonstrated by much experience. Thus all together
have there sphere of activity according to the order in which they are, and
unless this order were preserved by God Messiah, the vital principle of love
on earth would perish, yea, the entire heaven itself would be brought into
confusion. This is the reason why brutes live according to their nature, nor
do they deviate from it. Varieties [of state] are excited according to the ob
jects which strike the senses, and the changes of state in the blood. But
since men and evil spirits live a life which is contrary to nature, they must be
governed entirely by God Messiah through angels, according to classes, and
also through spirits, who are gifted with a greater power of operating when
man is let into temptations. And unless men were governed by God Mes
siah, through angels and spirits, their intellectual mind could by no means be
opened and instructed; for, man is born without intellect, which is formed in
progress of time; it is otherwise with brute animals.
The Instruction of Infants in Heaven.
168. But in respect to infants [or little children] they are governed by angels,
and, indeed, at first by a general [influx of] life, and afterwards by a more
particular influx, according to the formation of their rational and intellectual
mind. But children who die in their infancy, since they have not as yet any
intellectual mind, nor as yet any nature formed by instruction, are after the life
of the body, formed in heaven by the instruction of angels. Concerning which
formation and information many things might be said ; but up to the present
time these things are not so fully revealed to me that I can speak of them from
experience, which is sufficiently evident.
Concerning the Supreme God and the Creator of the Universe, according to the
Thoughts of those who do not acknowledge God Messiah as the Mediator.
169. I have conversed with spirits, inquiring whether those could acknowl
edge the Supreme Jehovah, the Father of our Saviour, for the Supreme Creator

LARGER DIARY— Part II. 25
who do not, at the same time, acknowledge God Messiah, and who by their
cupidities are carried away into perverse order ; when it was abundantly evi
dent, that they could acknowledge no other as the creator of the universe than
some god merely natural, who [in his insanities] boasts of himself as being the
Supreme, thus some genius speaking great things. That there are such genii,
1 know from living experience, for they think, and they boast of themselves as
being the creators of the universe, and thus deceive many. But to describe
their boasting words, and many things that are done by them, would be too
prolix. This I will only state, that after 1 had almost believed that they were
so great, they were prostrated at my feet, and spake so many- vain and ludi
crous things, that I could scarcely refrain from smiling. Such also are the
gods which those adore, who, led by cupidities, live contrary to order, and who
[during their life in the world] acknowledged nature as the creator of all
things ; for it is impossible for them, on account of the darkness of their un
derstanding and the grossness of their genius, to penetrate beyond nature ; —
these things were stated in the presence of spirits. — 1747, August 24th.
This is also the cause why the Gentiles acknowledged and worshiped so
many gods, who -all signified natural things. The most degraded worshiped
idols, and others, different men who had formerly lived in the world, &c. &c.
The Punishment of Pride, tliat is, of Self-confidence.
170. From living experience, and thrcjugh the mercy of God Messiah, I have
learnt how confidence in oneself is castigated by the pain of dejection [or of
being cast down]. It was an interior pain with lamentation, attended almost
with despair of all salvation. It was, however, observed, that in the midst of
paius and lamentations there was a hope of salvation continually preserved,
which alleviated the pain. In some cases pride (fastus) is depressed by a.kind
of spontaneous submission, in which state nothing but what is humble is de
sired ; which state, however, is a gift of God Messiah. — 1747, August 24th, o. s.
A continual compassion also accompanied the experience, when I sensibly
perceived that an evil spirit inflicted [the punishment], and that God Messiah
continually breathed [into the soul] the hope of salvation.
The Life of Man after Death.
((((* After death the life remains such as it was formed in the life of the
body ; but sciences and such like things, which were only the instrumental
means of forming man, recede. It is the nature (indoles) itself, which remains.
and which is the essence of life. ))))))
Concerning the Food and Drink of Spirit*.
178 .f It may be known to every one that spirits and angels do not enjoy
natural food and drink ; still, however, they wish and desire to be recruited ;
but their food and drink are spiritual, that is, they continually desire to know
* These parentheses indicate that the author had drawn his pen over the manuscript
so many times. See Preface. — Te.
t The numbers are not always consecutive, they follow here as in the original.

26 SWEDENBORG'S SPIRITUAL DIARY.
whatever occurs, and they are scarcely ever content. The food of the celes
tial angels is love ; and, at the same time, the intelligence of what is true and
good, with which they are greatly rejoiced. The food of spirits who may be
called affections, are numerous affections, according to their nature [whether
good or evil], and the cupidities of knowing are their drink ; for there is no
thing which they do not desire to know, whether it be conducive to their good
or not. Wherefore, also, in the Word of God Messiah, wisdom is called celes
tial food, and intelligence drink.
* On the End of the World:
179. It is easy for Jehovah God to destroy the universal human race, and
every thing living upon earth, and, indeed, in a moment, by fire, or infernal
pains ; for there are evil spirits who very closely surround the natural man,
and excite his life; and who, as soon as they have power to act, instantly tor
ment him with a certain spiritual fire, and he dies :* he would perish in a mo
ment if God Messiah did not, in mercy, keep all things, even to the minutest
particulars, in order. This is so true that it may be affirmed with the greatest
degree of certainty, for I have observed this so very often, and with so vivid
an experience, that not the slightest doubt can be entertained upon the subject.
This is the terror and also the fire by which the world is to perish, if it do not
repent. This also is denoted by the " sea raging, and the sun and moon los
ing their light," &c. [See Matt. xxiv. ; Luke xxi.] — 1747, August 27, o. s.
Concerning Spirits of various Kinds.
180. This night I also observed that it was certain spirits who represent
[the objects seen in] dreams, and that to do so is the nature oftheir life whilst
man is sleeping, and that when several persons are dreamed of, each spirit
sustains the character of one person, which, when I awoke, I manifestly found
to be the case, for then I spake, during some time, with those who represented
this or that person. The phantasies of evil spirits are direful and cruel ; they
are delighted when they can treat men cruelly ; that I might perceive this,
their savage cruelty was for some time continued after I awoke, nor could
they abstain [from cruel endeavors].
181. I have now been permitted to observe several kinds of spirits, such as
those who have been delighted with mensurations and such things, whose
genius appears to be derived from the study of the geometrical sciences.
Their imaginations, which were then exhibited to me, were entirely concern
ed about mensurations, so that all things had reference, in a wonderful man
ner, 1o that science. Nor were these spirits evil, as they appeared to me.
Another kind of spirits consisted of those who boasted themselves, nor were
they so evil '[as they appeared to be], &c, &c. Some spirits are only affec
tions, which affect man with a certain delightful pleasure ; if these affections
are evil, they are called Sirens.
* It was in this manner that the first-born of Egypt were destroyed, and also the As
syrian army that besieged Jerusalem. (See 2 Kings xix. 35. See especially A. C.
7879.)

LARGER DIARY— Part II. 27
182. The various species of these affections so called, act, as it were, when
together, by a kind of pulsation ; some speak below, and some above man,
into which [classes, namely above and below] they appear to be distinguished.
183. The simple speak very simply, but still gratefully, for genuine simpli
city is in itself grateful.
184. There is also a great multitude of spirits, of an inferior sort, who have
little faith and few knowledges from which what is spiritual and celestial can
be formed in their nature (indole). These spirits may serve for power, strength,
constancy, and may be compared to what is durable [such as the bones and
cartilages in the body]. •
How Man is withdrawn or abstracted from Consociations with Angels.
185. Sometimes I have fallen into thoughts concerning worldly things, and
the cares attending them, and as often as this was the case, I have relapsed
from association with spirits. 1 perceived the cause to be this, that the in
terior correspondences were separated, and the mind inhered in externals
only, without correspondence. This is the reason why the sons of the [most]
ancient church, conversed with angels throughout their life, and why they
thus had a continual association with them, because in externals interior cor
respondences were represented to them. Whereas, when a man indulges in
externals, he is removed from the manifest association with angels, and is
then governed by spirits, and these by angels ; and thus man is ruled by God
Messiah, and indeed, in all things, even to the minutest particulars of his life ;
but by permission, and in this manner, men are guarded every moment from
evil spirits.
186. Whether the angels know what is now doing in the world I cannot
affirm ; for that which comes through spirits to angels is so changed, that it
does not exist as a similar thing [with them] in order that they may not be
disturbed in their celestial joys; for there is a correspondence of all things,
which can be turned into delights by various correspondences ; God Messiah
directing all things even to the minutest particulars ; yea, from the confused
worldly and disturbed imaginations of the human mind, and from many
things, together, the most distinct delightful representations can, as it were, be
extracted. This fact might also be confirmed by experience; for whilst the
mind inheres in its delights, in general, every object is changed into the form
of that [the general] delight. — 1747, August 28, o. s.
Concerning Spirits when separate and when conjoined.
187. Spirits, for the most part, act together in society with others ofthe same
species, and they have also frequently conversed with me when in society,
which I have been permitted manifestly to perceive. There are also separate
spirits, who speak, as it were, from themselves (ex se) ; but they ,are separate
on this account, that they may receive the reasonings of others, and thus ex
press the form (speciem) [or general sense] of the same genus to which they
belong; and, as it were, collect their thoughts, and thus converse with me.*
* These separate spirits are called subjects. — (See A. C. 4403.)

28 SWEDENBORG'S SPIRITUAL DIARY.
When these spirits had departed from me, they were seen to unite again with
their own species, that they might lead a life in harmony with them. Differ-
ent species, moreover, distinguish themselves by various signs, even by the
sound oftheir speech ; and when they converse and act together, they are dis
tinguished from each other by a certain different murmuring or buzzing sound.
—1747, August 28, o. s. On Angels and Spirits in general.
188. Angels are distinguished from [evil] spirits principally in this, that
spirits bend or*turn all things whatsoever are thought and exist, into evil;
whereas angels turn all things, even to the smallest particulars, into good.
There are also intermediate spirits, who are almost merely intellectual, through
whom, for the most part, there is a communication ofthe phantasies of spirits
"with the most delightful ideas of angels ; but this communication is effected
by intellectual angelic spirits, because there are intellectual spirits of the two
fold kind [namely, good and evil]. The good are distinguished from the evil
solely by faith.— 1747, August 28.
On the extreme Cupidity of evil Genii and Spirits of devastating and
tormenting Man.
189. When I was this day extracting those things which are contained in
Isaiah xxxiv. concerning the universal devastation [of the church], evil genii
and spirits could not desist from the cupidity of exaggerating the things [there
stated], aud of exercising their furious rage, so as to be instates of cruelty, and
to grieve that the universe was not destroyed. Thus one exercised his rage
upon another, and desired that nothing might -remain [alive], yea, scarcely
himself ; for that cupidity arises from intestine hatred. — 1747, August 29, o. s.
That Spirits did not hear or understand the Things which were thought.
190. This day I was permitted to write something concerning the internal
and external man when numerous spirits were present, which I manifestly
perceived from sensation ; but afterwards I was told by one, that he had per
ceived nothing concerning those things which were thought and written.
Hence I was taught by experience, that spirits cannot perceive anything else
but that which agrees with their own states, and that all understanding of
things present [to them] is intercepted when it so pleases God Messiah.— 1747,
August 31, o. s. The Nature of Men in the other Life.
191. Men in the other life are not such as they are in the life of the body.
They fhe,n cannot dissemble, that is, say one thing and do another ; and, by
means of their intellectual mind, feign what is good, when, at the same time,
they are evil. Their nature as to its will-principle remains, but the intellectual
things which are not inscribed upon their nature pass away. Thus no man
can assume any other character than his own, nor can he act in any other
manner than according to his will. There are deceitful or hypocritical spirits

LARGER DIARY— Part II. 20
who can assume 'the appearance of angels ; but they are the worst kind of
spirits, since it is manifest that cunning is implanted in their nature. Few of
such spirits were admitted to me : for such must be kept remote from associa
tion with others lest they be contaminated, and this for several reasons. — 1747,
August 31. o.s. "
On the Kinds or Species of Representations amongst Spirits.
192. When the corporeal senses are withdrawn from the internals, so that
internal things can operate and be presented (which is the case with very
few at the present day), then another kind, or species, of imaginations* [or
representations] than that which is familiar, or ordinary is: as it were, opened.
One species is that which occurs when it is not permitted to perceive and ob
serve the operations of spirits by any internal sight, but by a sense associated
to an obscure vision ; in like manner [by this kind of sight] the various pre
sence of spirits, and also their approach and departure, besides other things,
are perceived and observed. In this species of imagination (which, from the
merciful permission of God Messiah, I have now had for almost three years),
I have perceived and observed so many things which in- particular concern
the operations of spirits, that they can in no wise be described except by
volumes. I will, however, relate one fact worthy of being recorded, namely,
that evil spirits, by this kind of phantasies, continually desire to excite animo
sities one amongst the other ; and when it is permitted, they can represent
their associates, by phantasy alone, as being changed into various species of
animals, as into serpents of various kinds ; their companions being thus re
presented, cannot deliver themselves from that phantasy, before that permis
sion is taken away from those [inducing the phantasy] ; thus by representa
tion alone they can [as it were change them] into various species of animals.
And this is the reason why fable represents the devil [as being in such forms],
and why in the fables of the ancientsf men are represented as being changed
into the forms of animals : they are also thus represented in the Word of God
Messiah, as by serpents; dragons, wolves, &c, and this according to the cupi
dities, and the states of the cupidities in which they are. In respect to the
second kind of imaginations which are presented to, or in, those to whom it
is granted to separate external things from internal, — they are quite living
representations, seen with closed eyes, when wide awake, as in lucid dreams,
and sometimes as in mid-day light; yea, then a morning light, as it were, is
* The author frequently employs the terms representation and imagination as synony
mous. In fact, representations as exhibited in the spiritual world, are the exponents of
the activities of the imaginative facidty, and consequently correspond to the active states
of that important faculty of the mind. If the actuating principles be in agreement with
goodness and truth, the representations are heavenly and delightful : but if the principles
are evil and false, the representations are called phantasies, and are direful and hideous
according to the cupidities and falsities which actuate the mind. From this we see how
necessary it is to control the imaginative faculty, so as to prevent it from indulging in
impure, covetous, and uncharitable imaginations; for such imaginations are changed
after death into horrible phantasies, exhibited in forms of a filthy and direful description,
to the unutterable disgrace and misery of the impenitent and wicked. — Te.
f As especially in the Metamorphoses of Ovid, and in the mythologies of most nations.
— Te.

30 SWEDENBORG'S SPIRITUAL DIARY.
wont to be presented with a flaming fire ; and in that light and out of it, va
rious objects, such as men, and other things, are seen as in mid-daylight;
and, in the mean time, there is for the most part a conversation with those
spirits who represent these things. A third kind [of representations] is that
when the imagination is as vivid as when [a man is] in full wakefulness, eon-
joined with every sensation, so that there is no difference whatever. But in
me that species then existed, when the interior man was so long separated
from the external. There is also another state of the active or living imagina
tion, which, in particular, should be called the vision of the prophets, when
spiritual objects,, as to every particular, are represented by such things as are
contained in the letter or in the literal sense of the prophets. I have also been
permitted to see purer and more elevated representations ,- but in that state
they were rather obscurely perceived by me ; nevertheless objects were in a
certain manner perceptible to me when in that state ; but not so to spirits.
That the ancients, especially the sons of the [most] ancient church, were in
that state, and thus perceived the various representations of spirits and angels,
might be concluded from many things, and be known as a certainty ; but this
state no longer exists for many causes.

{Hebrew Conjugations.]
I. Conjugation, or "jjp&
In the first, or *ij}& both in the active and the passive, the point is put in
the first syllable, or a
— also in the active i — the passive is ip&j
In the second, or TiJjBfl, the & is placed without a point.
— also (h) in the active, and n with in the passive, without (f\ the pas
sive is np_&n
In the thirdy -j^ the point is placed in both the syllables p and a
— In the passive it is placed, as in -jjja
In the fourth, or n^Btin, the fi is placed with points in both syllables.
— This conjugation is called the reciprocal or reflective [because the action
is reflected back upon the doer, as I wash myself], thus np&nn
II. Conjugation, or 1033 -T
In the first, or e'm, the (3) is absorbed, and then the 3 has the point.
— In the passive, or 033, the (?) » retained, and the point is placed in 3,
and also in (a).
In the second, or BJian, the (j) is absorbed, and 3 has the point.

LARGER DIARY— Part II. 31
— In the passive (3) is absorbed, and everywhere is ( ), as xisn with the
point. In the third, or 1233 the (3) is preserved, but with the point in 3
— In like manner in the passive, with under 3, as ib'33
In the fourth, or lopX] as above, everywhere with (3).
III. Conjugation, or au'i
In the first, or ;mji in the active, in like manner as in ©33 the (f) is ab
sorbed like the (3),
In the passive, for (i\ ^ is substituted, as yo% and either the i or ^ is every
where retained.
In the second, or a^fflifi is everywhere the i, with the addition of (t>\
In the third, or in as'i the *. is everywhere retained with the point in uj
— In the passive, under the "i is , as 51231 the h is retained and the point
in ia f.,IV. Conjugation, or aaa
P T T
In the first, or K2to there is i as in ips, except in the future, where
is (H2J3S.
— In the passive, the point is in ft
In the second, or JS'ijraii, C1) *s Placed (in the last table) without the point
in ft
— In the passive, n with as in T?pBii, or ip&H
In the third, or »2iq, the point is placed in 2, as in ips
— In the passive, . is placed under ft
V. Conjugation, or nia
In the first, or nba • in the active and passive as is s2tt
tt y t t
In the second, or f^arr here the h does not appear, as in the former cases.
* t : *
The third, or nJa is distinguished by the point in 3 and £
— In like manner, the passive by the points in 3 and % and also by
as rfb3 T v
In the fourth, or nlbann as in other cases.
* This t is in the printed copy l', which is a misprint, since 1 never rests in ', but in
either or- Tk.

32 SWEDENBORG'S SPIRITUAL DIARY.
VI. Conjugation, or ap_
In the first, or abi the i is placed as in np&.
— but not in the passive, or a&3 ; here there is the point in &.
In the second, or aDfi as in other cases, but without the "i and without the
point d
— In the passive aDfi, the !] reigns throughout.
In the third, or aaiOi reign the i and double aa
— In like manner in the passive.
In the fourth, or asinori' as usual, with the o prefixed to n
VII . Conjugation, or ftp
In the first, or tip, reigns ^ as sip
In the passive, also reigns !| with the point in p
In the second, or t^pii, reigns ("A
In the passive, f i"\ is changed in ^Y as bptjri
In the tAird, or saip reigns double fifa and ^
— In like manner in the passive.
In the fourth, or aftiprin as, usual.
Concerning the Permission given to evil Spirits [to do evil] ; and concerning their be-
-ing restrained and withheld [from doing evil]. That evil Spirits are less than
Nothing. 193. I have observed from much and long experience, that evil spirits could
sometimes exercise and carry out their malice or wickedness to a great ex
tent, and sometimes only to a small extent; the cause thereof was this day
more clearly discovered to me than before ; namely, that in proportion as
their restraints, or bonds, were loosened and relaxed, they did evil ; but in
proportion as they were acted upon by the angels, the restraints or bonds
were, as it were, tightened ; that is, the power of acting was taken away from
them, so that, at length, they could do nothing, nor did they even know what
they should do. This restriction and constriction [or this loosening and tight
ening of the restraints or bonds] are adjusted as precisely and exactly as the
libration of a balance, according to the state of relaxation (licentim) into which
God Messiah desires that a man should be let. So exact is the libration, or
the balancing [of the equilibrium], that it cannot be described, on account of
the infinite varieties of the case. The same is the case when they are per
mitted to speak ; — when the restraint is relaxed they utter direful and filthy
things ; but when the bond or relaxation (licentia) is tightened, or, as it were,
drawn together, they speak from themselves, or from others ; when from

LARGER DIARY- Part II. 33
others (which case is also of indefinite variety), they speak those things
which they do not will, — thus they either speak truths contrary to their nature,
or they are entirely ignorant of what they do speak. — 1747, September 2, o. s.
— From these things it follows, that evil spirits are of no account or avail
whatever [against what is divine], or, that they are less than nothing.
Spirits and Angels consider that they act and speak from themselves, although it is
from others [that they act and speak].
194. It has also been often observed, that when spirits and angels acted and
spoke with me, they considered that it was from themselves; whereas it was
from others more interior than themselves ; and these again from others still
more interior, who had the power given to them of relaxing or tightening the
bond, or the restraint of the will and of the mouth, as stated above (193).
When I observed this fact, and told them about it, they were somewhat indig
nant, but still they could not but acknowledge that it is so. Hence it may be
concluded, that there are continual mediations arranged in an incomprehensi
ble manner by God Messiah; and that there are also successive mediations of
permissions, which always increase as the intention of evil increases ; that is,
the more there is a descent among evil spirit's. Hence it follows, that the per
missions ofthe superior angels have regard to better ends than the permissions
ofthe inferior angels, thus according to order; and that the permission imme
diately from God Messiah, is allowed (relicta) on account of the best or the
ultimate end, that is, on account of the celestial or heavenly kingdom in res
pect to [the salvation of] men, and thus on account of the Glory of Jehovah. —
1747, September 2, o. s.
195. That there are successive mediations of permissions was quite evident
to me from this circumstance : — Sometimes it has been granted to me to per
mit spirits to speak, and indeed according to those things which I had before
observed; namely, that they were led by their own nature, nor could they re
frain from speaking those things [which were in agreement with their nature],
although afterwards they were indignant that they were permitted to do so ;
because, in this manner, their [real] nature was discovered.*
That the States of human Minds are represented by those Changes which characterize
the Seasons, as is very often ihe Case [in the Word] ; and also by the Morning, [Noon,
196. The representations of spiritual things are often exhibited in natural
things, as by clouds of various density and color ; by serene states of the at
mosphere; by tempests, winds, and calms; by hail, and also by rain of
various kinds ; — and because there are representations of such things, hence it
is a most familiar [mode of speech] to institute comparisons between them :
many things in spiritual matters thus correspond to these changes [in the sea
sons, and in the states ofthe atmosphere].
* In respect to the true nature of permissions, see A. C. 1384,. 1755, 2447, 10,778.
VOL. I. 3

34 SWEDENBORG'S SPIRITUAL DIARY.
On the Arrangement of evil and impious Spirits.
197. That spirits are arranged according to genera and species into classes
has, I believe, been stated before. In respect to any society in particular, the
trrangement is as follows : — In the midst are the worst, such as those who,
ilthough instructed, fell away, and blinded or obscured the light of truth;
ihose who approach the circumference, are by degrees better ; in the circum
ference those who are similar, but who had not been before instructed. This
arrangement is made by God Messiah, that the worst may be coerced and re
strained ; for they can neither act nor speak, except they be in consociation.
It is according to the will of God Messiah that the exterior spirits are permitted
to speak or to act ; several together or [as] one ; — in this manner the speech
of several is collected, which is not so noxious in temptations. The interior
spirits [or those existing in the interior parts of society] are also permitted to
act and to speak, collectively, as in the case of interior temptations. — 1747,
Sept. 4, o. ». That all Spirits and Men are held in Bonds, or Restraints.
198. I have very often observed that all spirits are kept in bonds [or re
straints], namely, in such as coerce them, lest they should break out into lusts
and cupidities. One kind of spirits is kept in bonds different from those in
which other kinds are held ; and so far as license is given, they rush [into
enormities], and this even to an immense degree, unless they are held in suit
able bonds by God Messiah. And this is also the case with angels ; for every
one of them, like men, is [of himself] radically evil. This day I have also
witnessed, that a spirit, when his restraint was relaxed, would fly up on high
yea, higher and higher [that is, desire higher things for the love of self and do
minion], and that if he were permitted according to his lusts to fly upwards, I
ioubt not but that he would burst, or fall to nothing. For a spirit, like a man
*oes not [of himself] desist from the impulse, or burning desire of his cupidi-
y, before he is burst, if license be given him to break forth according to the im
pulse of his cupidity.*— 1747, Sept. 5, o. ».
Concerning the Operations of Spirits and Angels on human Thoughts.
199. It has been confirmed from experience, that unless spirits by whom the
exteriorf thoughts of man, or his material ideas, as they are called, were ruled,
thought together [with him], and unless they were kept in the same thought as
that in which a man is whilst he thinks or speaks, the man could by no means
think ; but, that from a crowd of various thoughts [operating from] amongst
spirits, the greatest obscurity would arise, so that he could perceive nothing
whatever, not even as to a general idea of things. In respect, however, to the

What the author here means by being burst or broken (rumperetur), is probablv this
—that when a man allows any cupidity, such as drunkenness, &c, to have its full swav'
«s bodily organization is soon destroyed ; and thus when a spirit is entirely actuated bV
W— Tb becomes so d.refully insane, as to appear as though he would be destroy-
t The term in the original is " interiors," but from the note above (1 56) it will be sepn
hat this term must be translated exterior, as indeed the sense, obviously requires.— Ta

LARGER DIARY— Part II. 35
angels, especially the interior and inmost angels, it appears that they can think
together with man, because they are in a superior sphere, so that their
thoughts cannot flow into human minds in such a manner as to distract them,
still less to confuse them, for one idea of man's thought can consist of almost
an indefinite number of the ideas of the celestial angels: and, moreover, the
thoughts of angels are concordant and unanimous, and thus by no means
distracting. They are, therefore, most highly delighted with a man who is re
ceiving faith, because then their ideas can flow into the man's thoughts with
heavenly joy, therefore it is said by the Lord, " that angels rejoice over every
sinner that repenteth," &c, that is, over a man receiving faith. — 1747, Sep
tember 5, o. s.
That many Things of the interiors of the Word of God Messiah cannot be learnt
from the Experience taken from the human Race now existing, but that Experience
must be derived from the Ancients, and from Spirits.
200. Very many things occur in the Word of God Messiah, both in the Old
and New Testament, which cannot but appear unintelligible;* but the reason
is, because the human race have entirely changed from those who lived in the
ancient church, and from those who afterwards lived in the primitive church,f
who, if they now lived [upon the earth] would well know from experience,
and from revelation in themselves, the spiritual meaning of the Word ; which
also can now be better known from the state of spirits, or of human souls, who
now fill the ultimate sphere ofthe heavens; and this is the reason why it is
permitted to adduce experience from them in respect to things which are, at
the present day, as it were, obliterated, and in this manner, to supply the de
fects of ignorance. These things are written in the presence of spirits who
are indignant that experience should be derived from them. 1747, Sept. 15,
¦o. s. — Experience, namely, such as what is signified by being a drunkard, and
what is meant by blushing (erubescere), and similar things.
A filthy Odor.
201. When the truths and goods of faith are destroyed, and thus obstructed
for perverted], they are represented by filthy odors, such as arise from stag
nant places and from putrid carcasses. And this is also the case in respect to
the voluptuous pleasures of man [to which filthy odors correspond] : a noi
some aud filthy odor was thus experienced by me, when amy eyes were
«losed, in the night time. On the extreme Malice of ihe DeviL
¦202. I was thinking whether the Devil could be of so great malice, as to be
able to tempt the inmost principles of the Messiah ; but I heard from heaven,
that, because he was created in a state of perfection, a,nd had henGe fallen,
* The original is ac inlelligibilia, but the <zc, we think, must be a mistake for »».
t The difference feetween the ancient church and the primitive, is, that the former is
that which is denoted, in the A. C, as the most ancient, and the latter as the ancient. In
the Adversaria the author often calls the Ancient or Noetic church " Ecclesia primitwa."
(See 7241, 7243.)

36 SWEDENBORG'S SPIRITUAL DIARY.
such malice as exists in him could by no means be conceived. And because
Adam was infected with that malice, he was expelled from Paradise, and the
way to the tree of life was guarded ; for he could pervert every man, the
Messiah only excepted : now, however, he is kept in bonds [or chains], and
only his crew are emitted, who are thus understood by the devil, as he is
called. 1747, Sept. 23, o. s*
Concerning the State of Spirits and Angels, in perceiving those Things which are in
the Body and in the World.
203. The state of angels and spirits in [their association with] men, is that
they can perceive nothing from those things which are in inferior spheres, but
only with those men, to whom the door is opened into heaven [that is, who
have their spiritual senses open to communicate with heaven], in which case
man can devote himself to internal things ; his senses being withdrawn from
external things. The reason why spirits and angels then perceive, is because
they then attract, as it were, man's perceptions, and man communicates these
perceptions with them by reflections, which are, as it were, invitations to per
ceive those things which are out of them— this has been confirmed by much
experience ; wherefore angels and spirits perceive nothing whatever of hu
man affairs, except so far as they have opportunity given them by God Mes
siah. In respect to the reflexion [mentioned above], that the angel's may per
ceive [what is in the body and in the world], it would be necessary to state
many things [in order to explain how the case is]. 1747, Oct. 4, o. s.
Concerning the Gentiles, or the non-instructed, that they more easily came into the
heavenly Kingdom than the instructed.
204. This day it was shown to me by living experience, how the Gentiles,
who as to their nature (indolem) are evil, more easily receive faith, and exer
cise charity, than they who [in the world] had been instructed. There were
certain Gentiles, who, in some respects, were of an evil nature, and had ex
cited many evils ; but [it was discovered that they had done this] because
they could not hear and perceive those things which were said and spoken.
* This paragraph seems to indicate that Swedenborg still thought, according to the
common notion, that the devil was originally an angel of light, and that he fell from hea
ven ; nor could it be reasonably expected, that at this very early period after his illumi
nation commenced, when this was written, every vestige of his former religious notions,
imbibed from infancy, could be all at once dispersed. Swedenborg's spiritual instruc
tion and illumination were gradual, and this is in perfect agreement with order. From
the conclusion of the above paragraph, it appears, when he states, that the " infernal
crew is understood by the term devil," that his mind was fast opening to see the true
doctrine on the subject. He uniformly teaches, in the voluminous works printed by him
self, that all the angels in heaven, and all wicked spirits in hell, were once human beings
upon earth, and that the common notion respecting the devil having been an angel ol
heaven, from which, through rebellion, he 1*1], is a mere fable, which has neither Scrip
ture nor reason to rest upon. The Lord says, " That the devil was a murderer from the
beginning" (John viii. 44), and could not, therefore, have ever been an angel of heaven.
The common notion has been very strongly supported by Milton's poem on Paradise Lost ;
but some learned divines have, from an enlightened investigation of the Word of God,
broke through this mass of poetic fiction and falsehood, and stated the genuine truth on
the subject. — (See especially a work by Dr, Lambe, of Corpus Christi, Cambridge, from
which an extract may be seen in the Intellectual Repository lor August, 1844.) — Tu.

LARGER DIARY— Part II. 37
I thought [at first] that they were evil spirits, but afterwards when, of the
mercy of God Messiah, intellectual light was given to them, that they might
perceive like the instructed, they began to speak in so pious a manner, im
ploring the mercy of God Messiah, and professing charity from the heart to
wards others, that they were admitted that they might be present ; and since
they conducted themselves so modestly, so intelligently, and so wisely, 1 could
not but wonder at them. Whereas, those present who had been instructed,
were indignant that these Gentiles should be admitted into heaven ; for thus
they [from envy] considered, that from being spirits they had been converted
into angels. Concerning the persecution of the same [Gentile] spirits during
this night and the preceding evening, I cannot state anything, except that
they were persecutions and lamentations. I was led to suppose that these
persecutions of the pious Gentiles were from those who were instructed [and
who had not lived a good life]. 1747, Oct. 6. — Thus is also confirmed what is
said concerning those who shall come from Arabia, &c. (Isaiah lxvi.), and af
fect with shame those who are instructed. Observe, when intellectual light is
taken away from them they are evil, a circumstance which they greatly com
plained of; but. when intellectual light shone upon them, they were soon con
verted, and they became good and amiable, or beloved : it was otherwise with
those who had been instructed.
Concerning the Fallacies of the Senses in all Things, which, if not dissipated, prevent
the Truth from ever appearing.
205. The angels are much surprised that men, at the present time, even
those who are called learned, do not understand that man consists of three
distinct faculties [or degrees of life], which have reference to as many hea
vens of angels, besides the body which dies. It was also a matter of great
surprise that men are still ignorant that the life of man is by no means man's,
but that all life flows in from God Messiah. So great are the darkness and
fallacy, that they can scarcely imagine but that the eye sees from itself (exse),
thus, that the interior mind perceives from itself, and that the understanding
understands from itself. Whereas what is inferior is, and subsists from, what
is superior, and all from the Supreme, thus from God Messiah. Man posses
ses only organic forms, from which the differences [as to the manifestation of
life] arise, as may be known. Wherefore unless those fallacies be shaken off,
it can by no means be said that man is in the truth, and that he has faith ;
since it is necessary that the truth be believed, because that opens the way to
God Messiah, who is the Truth itself. On which account they greatly won
der, that, since man does not perceive the proximate causes of natural objects,
he should not have faith in spiritual, celestial, and divine things, which are
remote, yea, most remote, unless he can perceive them with his eyes, and, as
it were, feel them. 1747, Oct. 9.
How in the Primitive [Christian] Church they Spoke in various Tongues.
Inasmuch as at the present day the world is of such a nature as to believe
nothing except what they understand [by means of the senses], nor at the
present day do such [miracles] exist, as to converse with those who speak in

38 SWEDENBORG'S SPIRITUAL DIARY.
foreign tongues, and thus to inquire of them, and to be informed [how the
matter was], &c*
That " Abraham doth not know us," as we read [in Isaiah lxiii.], and that ihe Angels
do not know us.
206. For a long time I thought that the inmost and more interior angels
knew what I did and thought ; because I considered that the evil intentions
and false suggestions of wicked spirits were continually restrained by them.
But sometimes when it was, of the divine mercy of God Messiah, permitted
me to speak with others who transferred their intellectual operations to me,
they said they knew not in the least, nor did they see, what I was doing as
the spirit nearest me did. But they said they were continually re-acting
against the endeavors and acts of evil spirits, or of their sphere, which they
exquisitely knew ; but from which cause or from what man they knew not.
Thus, it is God Messiah only who sees and knows every particular, and who
acts by His angels, and who thus disposes or adjusts all human endeavors ;
this is what is meant when it is said — " Abraham doth not know us." To
day, by a certain abstract thought, something ascended to the angels, by
which they were moved, and at which they were surprised ; and thus they
spoke with me through others. 1747, Oct. 13, o. s. — Nor are the angels willing
to know what is transacted upon earth, because they know that every thing
[as to the church] is perverted and devastated ; wherefore they desire that the
kingdom of God Messiah may come, hoping that thus a communication might
be opened between them and mankind.
The general State of Spirits with Men.
207. The spirits who are around, or with men, do not speak with them, or
reflect that they are with them ; they do not thiuk that they are the men
with whom they are, but only that they are men, and that they thus
act [as men] ; for every spirit thinks himself to be a man, and he is
indignant if he is told otherwise; yea, spirits think they have ears, eyes, and
senses, such as men have ; and when I told them, and demonstrated to them
from certain causes, that this could not be the case, they were indignant;
since by certain reflections, which, of the mercy of God Messiah, I was per
mitted to exercise, and in several other ways, I could effect them with sensa
tions, as though they enjoyed the [use of the corporeal] senses. Hence I
could conclude, that a similar idea [namely, that they are men], remains with
spirits after the death of the body; and that the interiors of man know no
otherwise than that they constitute a man. For the body is formed according
to the image of the interiors ; and it is known that the body, by the muscles,
acts as one with the will, hence it is that the idea of a man remains
after death. This day it was also shown to me, that spirits could be present,
and converse with me, and also perceive the things which were thought and
yet, they could see nothing what I did ; so that I was let almost into my for-

* This paragraph is not numbered, nor is it completed. Something probably diverted
the attention ofthe author when he was about to explain how the case was in the Pri
mitive Christian Church with the miraculous speaking of different tongues • it is to be
regretted that the author did not finish the article. — Tr. '

LARGER DIARY— Part II. 39
mer state, when I could feel nothing at all of their operation, as on other oc
casions, except so little that I could scarcely distinguish it from the common
[or ordinary] state.— 1747, October 13, o. s.
The Tilings which Spirits greatly abhor are such as are sharp, and certain Species of
Animals.
208. There are those things which spirits greatly abhor, or dread, as when
things acute, pointed, &c, enter into the imagination, they are then immediate
ly excited so as to create a disturbance. The reason is, as I conceive, because
things of that kind cannot be referred by representations to the angels ; for terres
trial forms are more acute than heavenly, which commence from what is cir
cular. There are also certain species of animals which they very much abhor,
as those which, as I believe (although at present I am uncertain as to this
matter), are forbidden in the Books of Moses [Lev. xi.], and which are consid
ered as profane.
Concerning the Spiritual Natural Principle ; — the Truths of Faith can be preached by
a natural Man.
' 209. That is called the Spiritual Natural principle which is in natural light,
and which enables a man to reason in general, and also when the question is
even concerning spiritual and celestial things, and the truth of faith ; yea, he
can preach even to persuasion concerning them, although he is a natural man.
It should be observed, that these things are in the memory, which are excited
by natural light, and, indeed, from various causes and cupidities, both proxi
mately and remotely [affecting the man]. The spiritual principle, which gives
the faculty of reasoning to the natural man, is the spiritual which has not itt
itself the celestial principle, because, if this were the case, it would proceed
from the celestial principle, thus from a genuine source, that is, from love, — ¦
thus from God Messiah. This spiritual principle can, however, be conceived as
being encompassed by the celestial, because without this latter there can be no
faculty of reasoning.
Concerning ihe common or general Spheres arising from those Things which
belong to the Kingdom of God Messiah.
210. Nothing more wonderful and incredible can be stated, than that there
are, as it were, general spheres arising from those things which belftng to the
kingdom of God Messiah, and which correspond to those things in human
minds, as well interior as exterior, which are in the kingdom of God Messiah.
These spheres cannot be described, but a certain idea may be formed of them
by comparison ; they are, in general, celestial and spiritual, or superior and in
ferior; the lowest is destroyed so long as evil spirits are permitted to inhabit
it ; which sphere, at the present time, ascends even to the rational sphere and
disturbs it* This day I was raised, of the mercy of God Messiah, into that

* This sphere, inhabited at that time by infernal spirits, constituted those imaginary
heavens, denoted in the Revelation (chap, xxi.) by the " first heaven which passed away,"
or which was destroyed at the time of the Last Judgment. — (See Swedenborg's work on
the Last J udgment, published about ten years after this was written.)— Te.

40 SWEDENBORG'S SPIRITUAL DIARY.
rational* sphere, so that my rational mind could agree with it, nor could it thus
be disturbed as on other occasions. The spirits who were then in that sphere
were distressed, saying they could not live in it ; they were like a bird in a
sphere where there is no air but ether, or like a fish in the air, and they wish
ed to flee away. From these spirits I knew, that when the kingdom of God
Messiah comes, evil spirits will be of necessity expelled, for in that sphere
they cannot even breathe, as was said above.— 1747, October 20, o. s— When
I prayed, especially when I said the Lord's Prayer, I was received into that
sphere, and was then permitted to see the interior things of that prayer. All
those celestial and spiritual spheres regard the kingdom of God Messiah, be
cause they are from Him who is the kingdom of God. From these things it
can be deduced that there must needs be a general sphere in order that there
may be particular spheres, which cannot exist but in a general ; for all particu
lars relate to generals, which direct particulars, and at length reduce them into
that order in which generals are ; otherwise they must of necessity be expelled
from the general sphere. These are rules with which philosophy is acquaint
ed, and which prevail in the universe.
211. There are also spheres arising from evil spirits which are to be called
infernal, because they are changed into infernal spheres at the time of the
Last Judgment. These spheres ascend according to the increase of wicked
ness among men ; or according to the destruction of faith upon earth. As,
therefore, these spheres have, at the present time, gained an ascendancy so
great as to suffocate and extinguish all truth and faith, it must needs follow
that the kingdom of God Messiah will soon come, otherwise no flesh can be
saved, and scarcely any of the human race can be regenerated.
212. As to the particular spheres which constitute the general spheres,
every angel and every spirit forms his own sphere, and this has its own
changes of state. In this manner, from particulars, the general sphere is form
ed by God Messiah, and indeed by the arrangement of angels and spirits into
genera and species, or into classes, and as it were into tribes. Whether there
be as many spheres of angels, and as many contrary spheres, as the tribes of
Israel and Jacob, still remains [with me] in doubt.
213. Hence also it is evident how all contingencies are under the Providence
of God Messiah, who governs all generals and all particulars, and directs them
to the best end. That in the inferior spheres there should be so many incon
stant things (inconstantia) which are ascribed to fortune, is also from various
causes, and for the best end.
Concerning ihe Gentiles, or the non-instructed, and concerning the instructed in
Heaven .
214. It is wonderful to state, that the Gentiles, although in heaven, are in a
certain kind of captivity, but not grievous; they were distinguished into orders
and degrees, and sometimes, when liberated, they were modest, and easily re
ceived faith with the heart and mouth. But those who are instructed, as it
* The author here uses the term rational in the sense of spiritual, as in the former part
ofthe A. C.

LARGER DIARY— Part II. 41
were, still float or wander about above, and are not in captivity ; but from what
cause has not yet been told me, although they are obstinate and reject the
faith from the mouth and heart ; but I was informed that a change takes place
[at the time of judgment], when the Gentiles will be delivered from their cap
tivity, and when the instructed who have not received faith, will be cast into
bonds.*— 1747, October 21, o. s.
Concerning the Variety of Cupidities, Affections and Desires.
215. All desires, both of eating and drinking, with their varieties,— and all
things of the senses, and also of walking, travelling, &c. — and whatever genera
and species there are of these kinds of desires and motions, were for a long
time so governed, changed, and varied by spirits and angels, and in a manner
so manifest to me, that nothing could be more so ; and this, too, through ex
perience continued for a long time, even for months and years; from all which
it may be manifestly concluded, that all desires, of whatever kind, which go
vern the life and thought, flow in solely from spirits and angels by the permis
sion, leave, and will of God Messiah.— 1747, Oct. 22, o. s.— The variations [of
the influx] were experienced sometimes slowly, and sometimes suddenly; and
that I might be confirmed [as to the fact] I conversed with the spirits who
were permitted [to induce the influx] : I also spake with them concerning the
variations, &c. &c.
That the Understanding of Things, especially of interior Things, was taken away
[from me.]
216. This I can also solemly testify, that the understanding of things, espe
cially of interior things, has been frequently, and so manifestly taken away
from me, and also changed into another [or into the understanding of some
thing else], and thus so often changed, that I cannot say how often. From so
much experience it can be sufficiently concluded, that a man can understand
nothing else (especially when he considers the interior things of faith) than
those which God Messiah permits and in mercy grants [him to understand],
Sometimes the contention and objurgation with those spirits who took away
the understanding of interior things, or changed it into another [or into the
understanding of something else], were such as I cannot describe. 1747,
Oct. 22, o.s.
That evil Spirits continually endeavor to act against Order, although they perceive
that they can do Nothing.
217. Early in the morning there was a certain spiritual conflict, namely, be-
* The author's meaning in this, as in many other parts of the Diary, will be obscure
to those who are not pretty well acquainted with his works. The Gentiles, who in the
world had not enjoyed the blessing of instruction in the truths of Christianity, being ne
vertheless well disposed, could not receive those truths immediately after death, on ac
count of the prevalence of the wicked spheres of evil and error referred to in the former
article ; hence, so long as they were not in truths they were in a kind of captivity, but, as
the author says, " not grievous ;" since the human mind is in captivity in proportion as
it is not in truth, for it is the truth alone which makes us free. (John viii. 32.) "Where
as those who on earth had been instructed in the truths of Christianity, but who were ne
vertheless wicked, appeared, previously to the execution of the Last Judgment, not to be
in captivity, but when that judgment was executed in 1757 the case was reversed. — (See
Swedenborg's work on the " Last Judgment," &c.) — Tu.

42 SWEDENBORG'S SPIRITUAL DIARY.
tween spirits, who greatly desired to infest me, and, indeed, with all their
power; but I was, as it were, removed ; although I perceived, in a wonder-
ful manner, their attempts, ldid not hear their speech. But there was, as it
were, a sphere which withdrew me from their attempts ; I wondered at their
obstinacy, for they could not desist from acting in this obstinate manner. But
it was in vain, for they could effect nothing, nor could they injure me with
their sphere [or influx] ; it was a state such as I can in no wise describe ; but
if they had obtained [their end], it appeared to me that they would have en
tirely oppressed me. I also then observed that it was a general interior sphere
into which I was raised ; T do not know whether those spirits were in the
same sphere or not I then also observed, that there is not the smallest par
ticular concerning myself which was not under the direction of God Mes
siah, and of his mercy towards me ; and also that no spirit could do even the
minutest thing except by permission. 1747, Oct. 22, o. *., if I mistake not.
That in the other Life many ofthe good are kept in Captivity, whilst the evil enjoy Li
berty. Concerning the State of the unfaithful at the Time of the Last Judgment,.
218. Obser. In what manner good souls are still kept in captivity I was
permitted to know so manifestly, that nothing could be more so ; I was permit
ted to feel or experience their state of captivity, and at the same time to con-
verse with them. I also perceived that they sometimes have liberty granted*
and, as it were, a respiration from captivity ; but I cannot describe in what
manner I manifestly perceived that experience, even for whole days together,
and how they were elevated from captivity, and restored to a certain kind ot
liberty, and how, by certain ways, they again lapsed into captivity. Nor can
I state, according to their description, how those in hell are tormented, and
what hatred reigns there with which one persecutes another, even to death. In
the mean time, others who are impious and in the highest degree profane, still
enjoy their liberty ; the cause of which was also made manifest to me, namely,
that unless those spirits enjoyed liberty, the human race, which is now devas
tated as to faith, could not live as they do in corporeal and earthly enjoy
ments, and in pleasures, but they would be continually in misery and in tor
ments of conscience ; because if good spirits and angels reigned in this ulti
mate heaven, mortals could not but be infested by continual torments of con
science, which, for the present, so long as the vastation continues, is not al
lowed from several causes. But at the time of the Last Judgment, the good
who have lived in ignorance, called Gentiles by the prophets, are to be re
leased from their captivity, and evil spirits will then be plunged into grievous
bondage and into hell, as the prophets in many passages prophesy ; and then
an anxiety shall come upon mortals who have led an impious life, and in
like manner upon those who are similar in another life ; concerning which
anxiety God Messiah speaks himself, and also by the prophets. [See Matt.
xxiv. ; Luke xxi.]— 1747, Oct. 24, o. s.— Concerning these subjects I conversed
with those who are in captivity, and also with those who are in liberty ;
those who are in captivity had consolation, thus hope ; but many of those who
wandered freely about cared nothing for these things, thinking them not
true.* * The reader is referred to the note above, 214, in which the nature of this captivity

LARGER DIARY— Part II. 43
That it has been permitted me to communicate, as it were, heavenly Delight to the good
Souls in Captivity.
219. (For several years back I have been permitted manifestly to experience
heavenly delights in various ways, so many and of such a quality that I can in
no wise describe them ; which were of such a nature, that a man could by
no means believe and understand them if I were to attempt to describe them.
And also this day I was permitted to enjoy heavenly delights which were
inexpressible, and which also it was granted to me, as it were of myself (al
though it was not from myself ), to transfer to the souls in captivity ; which
delights they said they could feel, from which also they received consolation.
They are also [sometimes] called sheep, which is likewise a great comfort to
them. In what manner they ascend from captivity into a sort of liberty both
of speaking, understanding, perceiving, and seeing, cannot be described, al
though it was granted me to perceive it with a manifest or lively sensation.
1747, Oct. 24, o. s.)
An Image representing the Last Judgment. The Torment of the unhappy, and, at
length, their Deliverance. Contention concerning Mercy.
220. This night, when I awoke, many things were shown to me, which I
cannot so well describe ; it was a kind of revolution amongst spirits which I
manifestly perceived, namely, many who were in the ultimate heaven were
cast down, and many who were in captivity ascended. But this I was per
mitted more clearly to perceive, that the unhappy who had long been in griev
ous captivity contended several times in sleep with those who in the ulti
mate heaven were in liberty ; and, indeed, these latter wished to take from
them [all] mercy, thus all hope of salvation ; which contention continued a
long time. When I awoke they greatly complained, with much anxiety, and
indeed repeatedly, that the others wished to take from them [all] mercy, and
that thus it would be all over with them ; for they were in a grievous state of
punishment, so that they wished nothing more than entirely to lose their life ;
the only hope granted to them by God Messiah was, that there is still mercy,
which, when the impious, who were allowed to be at liberty, desired to take
of the well-disposed is partly explained. "We will here only refer to what is said con
cerning the subject in the "Word; this is the captivity which the Lord is said " to have
led captive," &c, when He accomplished the work of redemption (Psalm lxviii.). They
are called " prisoners of hope" (Zech. ix. 12 ; see also Isaiah xiii. 7, xlix. 9). "The
souls under the altar," mentioned in Rev. vi. 9, denote the captivity of the well-dis
posed, see A. E. 392, which the reader is especially requested to consult, as throwing
much light on such portions of the Diary as the above. This state of bondage in which
the well-disposed are, at the time of devastation in the church, previous to a general
judgment, is frequently represented in the Word. The people of Israel in Egypt, when
in bondage to the Egyptians, " their taskmasters," represented this state ; the former de
noting the well-disposed members of the church, and the latter evil spirits, who at the
end of the church apparently enjoy liberty, and oppress the the good. The Israelites in
bondage to the Midianites, as we read in Judges vi. and vii., also represented that state,
which is described in the above article. But it should be borne in mind that the well-
disposed who are thus in bondage and fear, are only the external members of the church,
who are not yet sufficiently instructed and enlightened in Divine truths, to be able as yet
to escape from that captivity. The internal and truly spiritual members of the church
have been released from that bondage by states of regeneration, through which they have
passed during their life in the world  Tit.

44 SWEDENBORG'S SPIRITUAL DIARY.
away from them, their anxiety was doubled, so that they fell into despair.
As to the contention itself, how it occurred respecting mercy, it is not so easy
to describe it, inasmuch as such representations of spirits cannot be easily des
cribed. When, therefore, they most bitterly complained concerning that in-
jury, that the only comfort— the idea that there is still mercy— should be taken
away from them, there beamed upon them, at length, hope that they should not
lose the mercy which was promised to them. I could also perceive an emo
tion of mercy [towards them] in myself, not as mine, but as coming from hea
ven, and thus from God Messiah. Those which were plunged into such anx
iety were, at length, wonderfully delivered, by a species of ascent manifested
to me, which can also not be described. I afterwards conversed with them;
they were very modest, and are now among the happy. — In the night between
October 27 and 28, 1747, o. s. — It was sometimes then shown to me, that mer
cy was almost taken away from them, but little was wanting to that effect, so
that they were led to the last degree of straitness and eternal death, before
they were delivered ; but it was told me that they had led an evil life.*
On the happy State of Infants.
221. (((( This morning, before I arose, I came into a tranquil state, in which
I remained for a time ; meanwhile I conversed with a certain spirit concern
ing that state, for it was most tranquil, and approached nearly to peace ; but
what detracted from the peace which I had perceived before, was this : — that
* In order that the reader not conversant with the writings of Swedenborg may not mis
understand this, it is necessary that he should read what is said in the Arcana Celestia con
cerning Vastations (1106 — 1113). In respect to spiritual captivities, such as exist in the
spiritual world, and are here described by Swedenborg, it may be necessary further to
state that these captivities are, in general, of two kinds, — first, of those who are in capti
vity from ignorance of truth, although they desire to know it, such as the uninstructed well-
disposed Gentiles mentioned above (214 and 21S) ; and, secondly, of those who are in bon
dage from evil, such as those mentioned in the above article, " who had led an evil life."
This, however, requires to be properly understood, since we well know that an evil life,
when evil is so confirmed as to constitute the governing principle, leads directly to hell.
But when evil is not the governing principle, or end of a man's life, although there may
be some irregularities in his external conduct, he may, by institutions and means pro
vided by the Lord's divine mercy in the spiritual world, be eventually, after long periods
of severe trial and suffering, divested of evil, and thus the activities of evil propensities
may be subdued to the power of heavenly good. In the world there are very many who
acknowledge a divine Being, and believe that He ought to be worshiped and loved, and
that His divine precepts should be kept, and who in consequence have some sense of jus-
tive and benevolence in their hearts ; but who, notwithstanding this, permit themselves
to indulge in some impurities and irregularities of their fallen nature, which are quite
contrary to the purity and order of heaven. Such persons in the spiritual world are in a
dreadful captivity, because, by their evils, they are closely in association with the hells
(see below, 228, and note), which horribly torment, whatever sense of justice and mercy
they may have within them ; until at length their external man is so subdued as to allow-
good from the Lord to operate freely from within, without being molested by the activi
ties oftheir evil propensities ; and in this manner they are delivered from their captivity
and raised to heaven. This species of captivity is far more grievous than the former. In
the ancient world, and in the Primitive Christian Church, it was well known that there
were places in the world of spirits where this purifying process was carried on ; but the
doctrine on this subject became perverted into the dogma concerning purgatory, which
the Romish Church employed as a mighty engine to secure its dominion over souls ; and
as a powerful means of exacting money from its deluded votaries in offering Masses for
the dead, that they might be speedily delivered from the pains of purgatory, and admit
ted into heaven. — The reader may see what Swedenborg says on the Purgatory of the
Romish Church in Apoc. Rev. 784 ; T. C. R. 475.— Tr.

LARGER DIARY— Part II. 45
I was continually intent upon [or directed my mind to] others, and especially
to a kind of pain, which certain spirits caused (exhibuerunt) around my loins,
and in which they detained me through the second day. I conversed with
the spirit concerning that happy state of infants, who are said to live in such
a state, and in such delight. The spirits who were around, and who could
hear the speech, but who could not be in such a state, thought that I was
translated into another place, because they could not perceive any thing, as
before, except the sound [of speech], and what belongs to sound [such as the
various modulations] ; hence they spake concerning a place, and we were
taught by experience, that it is not a certain [or fixed] place, although many
may be together in one place; but that it is the state of a certain sphere, into
which a man may be translated in whatever place he may be [as to the body].
1747, Oct. 27, o. s.))))
That there are three solar Atmospheres, which operate upon the natural Mind ; not,
however, on the interior ; but God Messiah is the Sun in the interior and inmost
[Mind].
222. There are four natural spheres which arise from the sun ; the at
mosphere which causes hearing is known. A purer atmosphere, separate
from the aerial, is that which produces sight, or causes things to be seen, by
the reflections of light (nimbi)* from all objects : how far this atmosphere pen
etrates into the natural mind, and whether it presents material ideas, as they
are called, or phantasies and imaginations, cannot yet be clearly stated, but it
appears probable, from various considerations. This, then, will be the first
atmosphere, which reigns in the natural mind. Another atmosphere, which
is a still purer ether, is that which produces the magnetic forces (vires magnetum),
which reign not only about the magnet in particular, but also round the whole
globe ; but to what extent, it is not necessary to describe ; it produces there
the situation of the entire terraqueous globe, according to the poles of the
world, and also many things which are known respecting the elevations and
inclinations ofthe magnet. This sphere, in the natural mind, appears to pro
duce reasonings (ratiocinia), in which, however, a spiritual principle must
needs be present, that they may live, as in the sight, and in every other sense
[there must be a spiritual principle], that they may perceive. The purest
ethereal sphere, is that universal sphere in the entire world which is presented
[or is active] about the ratiocinations of the same mind ; hence that mind is
called the natural mind, and its interior operations, when perverse, are called
ratiocinations, but when according to order, they are called simply reason, and
is a species of thoughts on account of [or arising from] spiritual influx. These
spheres arise from the sun, and may be called solar, and are consequently na
tural. In the interior mind, however, there is nothing natural, but all is spi
ritual, and in the inmost mind is the celestial principle. These [spheres] are
produced by God Messiah alone, and are living, and are to be called spiritual
and celestial spheres. Concerning these spheres I conversed this morning
with an angel, and was confirmed. 1747, Oct. 27, o. s.
* The term nimbus must be used here in the sense of brightness, as in Virgil : "Pallas
nimho effulgens." — jEneid, Lib. ii. 616. — Tr.

46 SWEDENBORG'S SPIRITUAL DIARY.
That all Things, even the most particular which in the inmost and* interior Heaven torn
to the exterior and external, where infernal Genii dwell, are converted into evil.
223. For a long time, now for a year and upwards, I have very frequently,
and indeed every day experienced, that almost all things which came from the
interior heaven (which I was also of the mercy of God Messiah permitted to
perceive), were changed into the contrary, thus into evil, and for a long time I
wondered how those [heavenly things] could so suddenly be changed into the
opposite. But, at length, I was permitted to understand that those genii who,
at the present time still occupy the ultimate heaven, or who there wander
about, especially those amongst them whose interiors are in hell, convert those
-things into the contrary, thus what is good into the [opposite] corresponding
evil, and also what is true into the false ;— this is the peculiar nature of that
ultimate heaven ;f yea, they do this so suddenly and so cunningly, that I could
not but wonder at it. I was also permitted to perceive that they were ignorant
of what was doing in the interior heaven ; nevertheless, what flowed thence
was perverted into the contrary, so that there was, as it were, a conversion of
all goods into evil, and of all truths into what is false ; an instance of this oc
curred to-day whilst I was reading about the Chaldees, for they suddenly
changed them into the JeWs, which was the contrary. — 1747, Oct. 27, o. s.
That all evil, even accidental evil, comes from Hell.
224. ( From what has been said it is now evident that all evils, even those
which occur by accident, come from hell ; of which infernal genii are ignorant;
they nevertheless burst forth from them : for the inmost and interior heaven,
as mediums or mediations, arrange and administer the things which are fore
seen and provided by God Messiah as salutary to the human race, which
things, when they come to men who trust in themselves, and indulge in the
loves of self and the world, are immediately changed into evils, and also into
* The terms here rendered inmost, interior, exterior, and external, are intimus, intimiut
interius, and exterius, respecting which it may be well to remark, that our author at the
commencement of his spiritual labors, had not yet established that uniformity of expres
sion which he adopted when he began to print his works. See above (156) note. Thus,
instead ofthe tprms intimus, &c, he employs, in his printed writings, the regular gram-
matical forms of these adjectives, namely, internus, interior, intimus, and externus, exte
rior, extremus, or extimus. (See Intellectual Repository for 1840, page 380.) — Tr.
t In respect to this heaven, which the author calls the ultimate, or natural heaven, the
reader should know that this heaven is referred to in the Word, as that which, at the time
of judgment, should pass away and be destroyed. (Rev. xxi.) It was in this heaven that
the dragon was seen persecuting the woman, and where he also waged war against Michael
and his angels. (Rev. xii ) It was also from a heaven similar to this, that the Lord be
held " Satan fall as lightning" (Luke x. 18), when during his life in the world He exe
cuted a general judgment. The reason why that sphere in the spiritual world, although
chiefly occupied by wicked spirits, is called heaven, is owing to its appearance because it
seems to be above, and the spirits inhabiting it are more or less in the enjoyment oftheir
wicked delights and pleasures. The principal idea associated with the term heaven is that
of delight j but it should be well considered that there are delights of two kinds entirely op
posed to each other ; — the delights of goodness and the delights of evil, or the pleasures of
sin Thus we read, that " the wicked do delight in their abominations." (Isaiah lxvi. 3.)
Now, just prior to judgment the activity of these infernal delights becomes very great i
but when judgment is executed they are all changed into infernal miseries and torments,
and the so-called heaven, in which the evil existed, is said " to pass away." — Tr.

LARGER DIARY— Part II. 47
those which occur accidentally (accidentia) . Thus there is not. even the least evil
that occurs to man which does not break forth from hell ; concerning which I
have occasionally conversed with the genii ofthe exterior heaven, who some
times said that it could not be so, because they were ignorant [how the case
is], but they sometimes manifestly did evil, which they could not deny, but
openly declared that it was so.— 1747, Oct. 27, o. s.)
That the worst of Genii, or Furies, are shut up in Hell, whence they cannot come forth
without Destruction to the human Race.
225. No one can possibly conceive how deadly injurious that crew is which
is kept bound in hell ; of whom some being a little loosened, infested me so
very deceitfully and acutely, that I could not possibly believe that such venom
could exist : wherefore they are kept so bound that they can by no means
look at (hiscere), still less infest a man, unless he be extremely wicked, of whom
there is no longer any hope, and who, actuated by deadly hatred, perpetrates
horrible crimes. Except, therefore, this infernal crew were kept in bonds, and,
as it were, in chains by God Messiah, the human race would perish. But
these bonds are relaxed by the laws of permission in proportion as a man falls
into furious states (furias). I have also, before now, experienced these furious
states, which was permitted in order that I might describe them. Whilst I
was writing these things the bonds of these furies were somewhat loosened,
when those spirits who are in the ultimate or natural heaven became so full
of consternation, that they manifestly betrayed their terror, and thus they de
sired to have recourse to supplications to God Messiah ; hence it became evi
dent how horrible the face of those natural spirits is, who wander about (cir-
cumvolitant) in that natural heaven. [In respect to this heaven see above, 223,
and note.]— 1747, Oct. 28, o. s.
A Conversation with Spirits and Angels concerning what is indefinite, and also on
Philosophy and Fallacy.
226. When new angels had come [to me] a conversation was commenced
with them ; and after those things which are obvious to [my] eyes, such as the
things belonging to a city, and many others besides, were shown to them, we
began to converse on the diversity of spheres, and of stations* in the heavens,
saying that they were indefinite, which was also shown to be so. It was also
said, that all variations of state are from the varieties of love in subjects.-)- We
then began to speak aboutthe Indefinite ; — namely, 1.) That things indefinite
can by no means exist but from the Infinite. 2.) That things indefinite, in
themselves regarded, are images of the Infinite. 3.) When they said that they
had been instructed in those things of which they were before ignorant, it was
replied to them, that they were not taught by me, but by, or from, themselves,
which appeared a paradox to them, but which was explained by this ; namely,
that man derives from himself, and from the operations of his mind, philoso-
* The terms stationum in cadis, here most probably denotes the same as the " societies
in the heavens."
f Objectis,- but the terms vubjectum, and objectum, are not used with that precision in
the Diary as in the printed works of our author. — Tr.

48 SWEDENBORG'S SPIRITUAL DIARY.
phical scientifics, and when he has learnt these things and digested them
into rules, he is ignorant that they are from himself and in himself, and, indeed,
in a manner indefinitely more perfect [than he is able to explain them] ; and
since man is governed by spirits and angels. I must needs derive these things
from them. It may hence be concluded how poor and worthless philosophy
is, from which, nevertheless, men are called learned, inasmuch as every little
boy is much more learned from himself, or in himself. 4.) It was thus shown
that in many things there is a similar fallacy. — 1747, Oct. 29, o. s.
That Miracles without Faith effect Nothing.
227. (( I conversed with a certain angel and the subject was concerning
miracles, stating that they operated nothing whatever in the unfaithful, butthat
they are like wind, which only touches and is dissipated, for within there is
nothing to which they refer. Hence it was that the posterity of Jacob, imme
diately after their departure from Egypt, in the neighborhood of the Red Sea,
and also afterwards, when they had passed the sea [although they saw so
many miracles], were, nevertheless, devoid of faith. There were certain spirits
who said, that it was miracles they wished to see that they might believe, to
whom it was stated as above. But faith is interior, and fixes its root in the
internal of man; thus faith does not care about miracles, or require them; it
disregards them. Buc with those who have not faith, miracles can in no wise
strike any root [of faith]. These and similar things can be better and more
fully understood in conversation with spirits [than with men], because spirits
perceive fully the sense, together with the antecedents and consequents; the
sense [with spirits] is also assisted by a species of representation and imagi
nation, which is a kind of angelic language. — 1747, Oct. 30, o. s. ))
The State of the damned in Hell.
228. (((( In the night between the 29th and the 30th of October, 1747, I had a
dream, from which I occasionally awoke, for evil spirits at times so much in
fested me, that I could not continue my sleep. After I had been several times
thus awoke, I at length was fully awake, and I trembled over my whole body,
and I manifestly perceived that a certain column [of spirits], as it were, sur
rounded me, which I could perceive by sensation. I was wondering what
would hence happen; I thought that I was thus defended from evil spirits.
That column, so sensibly felt, was increasing^ of which I had a continual sen
sation; it was insinuated into my thought that this is the brazen wall [see Je
remiah i. 18; xv. 20], as it is called, by which the faithful are defended from
the infestation of evil spirits. When, therefore, that column, or wall, continu
ed around me (which could be nothing else than an angelic column, amongst
whom was God Messiah, who is the wall of brass), I observed the reason ; it
was because I was let down to the unhappy in hell, that I might perceive their
state, and hence announce to the world that there is a hell, especially to the
unbelievers ; not only that there is a hell, but also what the state of those is
who are there ; this state, indeed, I cannot sufficiently describe. I heard la
mentations of this kind :— Oh God ! Oh God ! Jesus Christ, have mercy ! Je-

LARGER DIARY— Part II. 49
sus Christ, have mercy ! and this for some time, to which I, at first, directed
my attention ; but afterwards when I was in hell, and, indeed, as to the body,
such as I have now* (quali hodie sum), one of those miserable wretches was
permitted to speak with me ; the conversation lasted for some time, but I can
not relate the things which occurred ; this I can only state now, that they
complained of those spirits who were free, or at large (see above, 218), or
those furies who still are permitted to dwell in the ultimate heaven (in tertio
ccelof), stating that it is such spirits who desire to torment them, for their cu
pidity is to torment men, and also spirits, whoever they may be. In a word,
they suffer ineffable torments ; but it was permitted to relieve or console them
with a certain degree of hope, so that they should not entirely despair. For
they said they believed the torment would be eternal. They were relieved or
consoled by saying, that God Messiah is merciful; and that in His Word we
read that the " prisoners will be sent forth from the pit" (Zech. ix. 11) ; it was
told them that the pit signifies hell, which I heard confirmed from above.
These things were stated to them, that they might receive some consolation,
which, they said, they did then feel.)))) But what is still more wonderful,
and what 1 caU attest as worthy of belief, because it is true, is, that God Mes
siah, being moved with inmost mercy, appeared out of heaven unto these
spirits, and indeed,! as was told me, in glory; I could also discern it, but not
so manifestly as those unhappy spirits; from which appearance they confess
ed that they received great consolation. I am now informed that the
angels also consoled them, and that they would continue to console them.
Moreover I desire to state this fact, for I know it to be true, because I have
perceived it, that many of them have been raised from hell and torments into
heaven, where they now live, and that it appeared to a certain one, who had
been in the greatest torment, as though God Messiah embraced and kissed
him. [See Luke xv. 20.] Afterwards several were delivered from hell, and
raised up into heaven; In the night between the 29th and 30th of October,
1747, o. s.l
* This, we apprehend, must be understood so as to mean that as the author's spiritual
senses and sensations were opened, he experienced, what he states, in the body, which is
the ultimate seat of all our sensations, and in which, circumstanced as he was, he would
of course feel what his spirit experienced. — Tr.
t By the " third heaven" is to be understood here and elsewhere, as Dr. Tafel remarks
in his Critical Notes, the ultimate or lower heaven. — B.
t Quidam, but the proper reading, it is presumed, is quidem.
§ The Latin Editor, Dr. Tafel, has subjoined the following note to this article : —
" From this it by no means fellows, that some only remain in hell for a time ; be
cause the author, not only at the time he wrote this, believed otherwise, but also after
wards, and at a prior period in the Adversaria, or Notes on the books of the Old Testa
ment, he clearly taught that the damnation of the wicked is eternal. — (See A. C. 8765,
10,749.)" In order to avoid misapprehension, it seems necessary to state, in addition to the above
note, that the author has stated nearly the same thing in A. C. 699, where it is evident
that the unhappy spirits who received consolation, and who were eventually delivered,
were not absolutely in hell, but in the inferior earth, which is in immediate connexion
with the hells, and which is the place where the most direful sufferings are experienced
during the process of vastation. They are said, in the above article, to be in hell, be
cause whilst they suffer dreadful torments in being vastated, or divested of evils and
falses, the hells are more or less opened upon them. The reader is especially referred to
A. C. 699, in order that no erroneous conclusions may be drawn from the above passage
in the Diary. — (See also above, 220 and note.) — Tr.
VOL. I. 4

50 SWEDENBORG'S SPIRITUAL DIARY".
On the Fear of Spirits who are still at Liberty.
229. Very many things might be said concerning those spirits who arestill
at liberty, and who produce all the evil and falses a.mongst the human race.
They appear sometimes as though they were insane ; for they act and speak,
so far as they are permitted, without any reason. But when it was stated to
them that they had, nevertheless, been men, and that thus they might be ra
tional, they were asked, whether they could not see that they were now wild
beasts and not men1? and a power was given to them by God Messiah of look
ing into, or of seeing themselves, that they confessed that they were like wild
beasts, and even worse. Nevertheless, they soon [after this confession] re
turned into their insanities. It was, however, shown to them that they could
not do any thing, and that they would be more miserable than others ; — when
this was shown to them in a spiritual manner, so great a fear seized them,
that they fell upon their knees. But it was quite evident that as soon as the
fear had passed, they would return to their own nature. 1747, Oct. 28, o. s.
On the State of meretricious [or scortatory] Souls.
230. In the night between the 23d and 24th of October, certain female spirits
were admitted to me, or I was admitted into the spheres constantly [exhaling]
from those females, who were unconcerned about any faith, and who had
lived in the world a dissolute and scortatory life. I could perceive that such
females consisted of those who wander about, and who lead a scortatory life,
without any care or concern about legitimate marriages ; thus caring but lit
tle or nothing about the internal man, or the soul, or about faith. Hence it
follows that their nature could be but little affected [by such instruction].
Such spheres or societies were, so to speak, distinguished into genera and
species. I was permitted to speak with some of them, that I might know the
nature of the life they live after death : — their life was, as it were, insane, des
titute of reason, and still more so of intellectual discernment. I wondered
whether there were insane persons in the other life ; but it was said that the
souls of such are. insane, not knowing what is beautiful or modest. Such
spirits also pervert all things which relate to true conjugial love, especially
by bending or turning it into licentiousness. The number of such spirits is
very great : they lead a miserable life, for they no longer know what delight
is, such as it is in the other life.— 1747, in the night between the 2Bd and
24th Oct., o. s.
That Sadnesses and Insanities are, in the other Life, made subservient to the Delights
of Intelligence.
231. After I had been permitted to observe those female spirits, I grieved that
there should be such in the other life, as, I considered, could be of no use :—
but whilst I was grieving there appeared a wonderful representation, which
continued for some time. The representation was to show how [spiritual] in
sanity variously combined (permixta) is made subservient to the affecting of the
mind with gentle and sweet sensations. That this might be better perceived,
there was also something intellectual, or, as it were, an intellectual eye, which

LARGER DIARY— Part II. 51
observed and perceived it as mere insanity ; but by a wonderful convolution,
so to speak, there was represented something similar to fringe (lacinia, or lace),
to denote that insanity could be converted into something specious and pretty ;
but that intellectual eye prevented me from being affected with any pleasure
thereby, of which I also complained ; and there was a certain spirit who
beheld those things with indignation, that I should be inclined to be affect
ed with such insanities so woven together; and I perceived, that if that intel
lectual representative had not been present, I should have been greatly affect
ed, and, indeed, with a new pleasure which I had not before enjoyed. When,
therefore, I was still considering what could be made of those unhappy, and,
as it were, insane souls in the other life, and of what use they could be to
themselves and to others (inasmuch as nothing is permitted in the kingdom of
God Messiah without use as an end), I, at length, perceived that from the influx
of similar spirits such delights could be effected as flow into innocent states
(innocentias) and affect them in a wonderful manner, and, indeed, by divine
Omnipotence, that they may be arranged, as it were, into so wonderful a con
nexion of things, that delights may hence be produced,* so as to effect happy
minds, and especially infantile and innocent states. Thus [spiritually] insane
states, even the most sad, and, in the highest degree, miserable, are made sub
servient, under the guidance of God Messiah, to the production of gladness and
delight. Thus these delights are hence promoted as luxuriant crops of corn
are produced from the dust of the ground. I was also permitted to experience
a species of gladness from the angels of God Messiah, — a gladness arising
from the idea that such things as in themselves are unhappy and miserable,
are, nevertheless, made subservient to use, with the hope that such of these
miserable women as can be enlightened in those things which belong to faith
in God Messiah, might perceive joys from some other source, — joys composed,
as it were, from opposites, or intellectual eyes (ocellis, little eyes). — 1747, Oct.
29, o. s., in the morning.
These things are thus, in some measure, described, that a representative
[emblem], both in spirit and body, may be perceived by the reflecting mind.f
The Punishment of Witches.
232. It appeared to me in sleep that a certain witch had employed her
witchcrafts in order to take away true love, and thus to render a man weak :
when I awoke the witch appeared ; she was recognized as such, and deliver
ed over to the destined punishment, which was so horrible, that I could never
have imagined that there could be so horrible a punishment. I was told that
* The term here translated " produced" is context, which means woven together, in al
lusion to the idea of lace previously mentioned as the representative ofthe use and delight
intended to be described. — Tr.
f The latter part of this article is obscure, it being difficult (to the translator, at least)
to form a satisfactory conception of what is meant by the ocellis, and thus to see the true
nature ofthe representation alluded to. The general purport of the article, however, is
clear enough; it being intended to show us, that the Lord's Providence is constantly re
ducing disorderly states into such an arrangement as is most conducive to the good ofthe
unhappy subjects in whom those states exist, and likewise most adapted to subserve hea
venly states in the good. — Tr.

52 SWEDENBORG'S SPIRITUAL DIARY.
that punishment existed, solely because the angels inquired into the horrible
deeds [which she had done]. She was of such a nature, that by degrees she
appeared to pass off into serpents or horrible snakes, and in this manner she
was rejected from the faces [or presence of spirits]. — 1747, November 3, o. s*
On Representations.
233. With certain persons it is customary to exhibit representations, espe
cially of holy things, and to institute certain exercises or representations (pa-
lastras) about holy things : this kind of exercise however, is not allowable, be
cause the idea of them remains after death, which is changed by the profane,
into profane representations; for the state oftheir nature or character governs
the matter or subject (materiam) of the representations in every particular ;
wherefore, when the nature or character (indoles) is perverse, it follows that
the other things which are contained in it, or all the particulars, are perverted
also ; thus they induce a sad and profane aspect. On the contrary, similar
representations are not so perverted by those who are of a good nature, or
well-disposed and innocent, a circumstance which this night, while awake, I
experienced ; for infants, together with innocent spirits, gently or softly re
presented the Messiah let down into the tomb ; it was, however, by no means
permitted that they should represent the'Messiah, but another, so that it might
be known, as it were, from a distance, that the Messiah was signified thereby,
and also, that after his resurrection he descended to the prisoners in the pit,
and there delivered the captives, and brought them with himself into heaven,
and conjoined them to his Divine Essence ; but, as I have already said, in so
gentle, or so tender a manner, and so piously, that they were not in the least per
mitted to think of God Messiah, except, as it were, at a distance, so that the
representation should not cause terror to any one, as is the case with repre
sentations (paUestras) upon earth.-f-— 1747, Nov. 1, o. s.
234. Moreover, whilst in the sepulchre, there was a representation of some-
thing watery being gently admitted, when life, as it were, returned, in which
the representation appeared softly to undulate, by which was signified, but,
as stated, at a distance, spiritual life in Baptism.
235. When they represented his descent to those in the lower earth (inferos),
the representation was exceedingly beautiful, — small, soft [or silky] cords
were let down by them, with which they desired to raise God Messiah hence;
by which silky cords they wished' to represent the desires of their love, which
were given to them by God Messiah, that they might perform that representa
tion, as they now inform me. — 1747, Nov. 1, o. s., after having left my bed.
236. It was told me by a dictate [of perception] from within, that God Mes-

* Respecting the spiritual signification of witches and of witchcrafts, see the explana
tion of Exodus xxii. 17, in A. C. 9188.
f What the author here means by " palcestras" are those religious exercises and repre
sentations which are practised by the Roman Catholics, especially in some countries,
where at certain seasons they have a kind of dramatic representations of a' religious char
acter ; by which the simple-minded and well-disposed may, in some degree, be pro
fitably impressed. Every body, however, can see that such palestrical exercises are calu-
lated to profane holy things, and can only be thought of as connected with a most ex
ternal state of the church. Respecting the manner in whieh infants are instructed by
representatives, see A. C. 2299. — Tr.

LARGER DIARY— Part II. 53
siah permits many things of this kind in the world ; wherefore, well-disposed
and innocent souls, who were imbued with similar things in the life [of the
body] still wish to continue them, inasmuch as they perceive them only in in
nocence.— 1747, Nov. 1, o. s.
That there are Myriads of Affections, and similar Things, in one human Thought.
Concerning Cherubs.
237. This day I was in tacit speech with celestial angels, and it was per
mitted me clearly to comprehend, that in a single human thought, there are
myriads of myriads of things flowing in from the heavens, and concurring [to
produce it]. Things from spirits, and those who are in the ultimate* heaven
flow into vain and earthly thoughts ; but those things whieh belong to angels
flow into spiritual and celestial thoughts, and concur [to produce them]. In
this manner, by spirits and angels, God Messiah arranges [or disposes] human
thoughts, with indefinite variety. Wherefore spiritual and celestial thoughts,
which contain within them truths of faith, affect the entire angelic heaveni
when God Messiah so arranges [or disposes] them.
238. Vain thoughts cannot arise higher than the ultimate heaven ; for there
are cherubs, so called [in the Word], which defend, and which turn those
things which are false and evil into truths and goods, and, at length, into in
nocence, of which the inmost heaven consists. — 1747, Nov. 3, o. s.
What true Faith is, and how it affects the Heavens of God Messiah.
239, From these things [stated in the preceding article] it is evident what a
true faith is, and what effect it has ;— it affects [or moves] the heaven of God
Messiah, that is, the angels, and enters even into the heaven of innocence ;
for if innocence is in faith, it penetrates also into heaven, and thus to God
Messiah himself. — 1747, Nov. 3, o. s.f
That there are also Sirens in the ultimate Heaven.%
240. The worst of all spirits are what may be called sirens, for they contrive
deceitful arts under the veil of innocence, with so much cunning, that every
one would be caught by it, unless the deceit were detected by God Messiah.
Of such a character was the spirit mentioned above, 232. Whatever can be
possibly found in a man, that they can bring forth, they produce it, in order to
falsify truth ; thus we must take heed that nothing false enters, unless it be
[immediately] shaken off.
Concerning interior Things, or the Form of interior Things : that it can never be de
stroyed (expugnari), but that it resists every Attack (insultui), and always remains
firmer ; it is otherwise with the exterior Form, and still less with inferior natural
Forms. That the spiritual Principle without the celestial is broken.
241. I was in thought concerning forms, and, indeed, concerning interior
* Respecting the term ultimate, as used in this place, see above, 228 note.
f Thus, " the angels are said to rejoice over one sinner that repenteth." — (Luke xv.)
— Tr.
% Respecting this ultimate heaven, which passed away at the time of the last Judgment,
see above, 210, note.

54 SWEDENBORG'S SPIRITUAL DIARY.
forms, which are spiritual. The spiritual form is such, that it resists every at
tack ; and its properties are of such a nature, that it can be reduced, by anxie
ties and straitenings, into all possible forms, thus ad infinitum, — it can be ap
plied to all forms whatever in an inferior sphere, and, indeed, in such a way as
not to heed them, howsoever those who inhabit an inferior sphere may think
that they do heed them ; because such persons reason from themselves, and
also because they are the more confirmed, the more they are straitened.
One thing consisting of an indefinite number of things, concurs and unites it
self [as it were] to the defence of another thing ; for there is nothing in the
general which is not defended by the particulars, yea, by things most particu
lar, even to what is indefinite, yea, to what is infinite; and in this manner it can
be preserved to eternity, so as never to be injured ; and many things which are
deduced from the constancy of that form, may be concluded in respect to its
perfections : the general defends the particular, and every particular conspires
to establish the general ; and, indeed, the more yielding the form is, and, so to
speak, the more soft it is, the more firmly it stands (constat) ; for then the inmost
principle, in the universal and in the minutest particulars (singulis), which in
most principle is the universally [actuating principle], conspires to preserve the
whole, &c, &c. There is also nothing so irrational, but may be reduced to
what is rational ; and thus may be found in the indefinite things ofthe finite,
that is, in the infinite, or in God Messiah. These things were thought this
morning from [or concerning] forms, and the angels of the interior, and of the
inmost heaven, I believe, perceived those thoughts, but in a manner applicable
to the entire heaven, and also to the resistances, Constances, and endurances
of the forms in question, and to similar things of a spiritual and celestial kind ;
and they thus confirmed them, expressing their wonder that a subject of this
kind could enter into the human mind. Thus [I could see] that when human
minds know truths, of the mercy of God Messiah it is, that that knowledge pen
etrates to the interior heavens, and even to the inmost. Whereas with falsities
it is entirely different, also in natural things ; for by falsities the learned world is,
at the present day, so opposed to truths, that scarcely any one knows what is true
and good in natural and in moral things, in consequence of which communi
cation with the interior and the inmost heaven is taken away. Even whilst I
am writing these things, natural terms cannot suffice to express them ; because
these terms contain more of what is natural in my mind, than can be so remov
ed, that the purer spiritual principle can be presented. It is, however, other
wise in the exterior* form, where the natural principle is which is injured, and
which is in such communication with inferior natural forms, or with forms ren
dered imperfect, that it can be easily broken [or dissolved] ; and the more natu
ral it is, the more easily this can be done; for all the perpetuity of an exterior
form comes from an interior, and this from the inmost form, and thus from God
Messiah. Yea, the spiritual principle itself, without the inmost, as it were,
filling it, is broken [or dissolved], — a fact which I have experienced from many
things, and also from wonderful representations. It is this spiritual principle
which still rules in man, and induces an appearance as though it were an in-

The original is interiori, but we refer the reader to the notes above, p. 19 and 20.

LARGER DIARY— Part II. 55
terior form, whereas it is an exterior; thus it is called thought, but it is reason
ing (ratiocinatio) ; for the rational principle has the true spiritual principle
within it, and this has the celestial within it.— 1747, November 6, o. s.
A spiritual Paradox, that in Man, especially in his internals, there is Nothing but a
fluid Stream (flumen), like the Wind (spiritus) out of a Man.
242. This cannot appear to every one but as a parodox, namely, that in the
fibres, even the minutest of the human body, there is nothing solid, or coherent,
and thus consistent; for if it cohered, or consisted by coherence, it would be in
the highest degree frangible [or brittle], and would most speedily perish, be
cause there would then be nothing applicable [to it]. But in internals, there
is not even the least part, or parts of a part, even to the interior and inmost
spiritual substances, that is solid (consistit), but they are most fluid, as inspirits
and angels. Itis only corporeal things which can be said to cohere [or be solid],
but not in such a way as the fallacy of sight and of touch induces a man [to
believe]. The less coherent a thing is, or the less it resembles a solid, the more
durable it is ; this is evident from many things, as in old age, when the parts
begin to grow together, or to become solid, and thus, to appearance, they be
come more constant [or firm], but then they are more frangible [or brittle], and
more liable to perish. From this it now follows, that man is a spirit even
whilst he lives in the body, and that the coherence of his bodily parts depends
on this, that all the particulars are yielding [to the influx] ; and in this man
ner all things are arranged, or disposed into order, from interior and inmost
things, by God Messiah. — 1747, November 6, o. s.
On the Sea roaring [Luke xxi. 25] at the Time of the last Judgment.
243. This night I seemed to pass a roaring sea in a boat; shortly afterwards
1 awoke, and saw that sea so black, with the waves rising so high that they
struck terror into every one. The roaring of the sea appeared to increase;
the waves were first carried from the left towards the right, and then towards
the shore where I was ; there were also some on an island, or a rock, who
were saved. When I was more fully awake, I perceived for some time a
manifest commotion, with a sensation, as at other times, that I was surrounded
with spirits, who rose up, and who, as I heard, were those bound in the pit,
and who, of the mercy of God Messiah, were delivered from that place.
There was a great multitude of them, as I could infer from the noise, and other
signs perceived by me; it was also said that the seas roaring at the time of
the last Judgment signify these and similar things.
Tlie Deliverance of the bound from the Pit is compared to a travailing Woman when the
Fatus is come to the Birth.
244. It is a heavenly arcanum, concerning which I have sometimes been
instructed, that those who are bound in the pit, or vastated, concerning whom
the prophets so often speak, are not delivered hence before the punishment or
vastation is consummated, when the deliverance is compared to a travailing
woman, especially in this, that there is a certain necessity which can no

56 SWEDENBORG'S SPIRITUAL DIARY.
longer be resisted, which is urgent that they come forth, and thus that they be
delivered from bondage, and established in liberty. But here many things
occur respecting the condition of those who are vastated or punished, and
also respecting the vastation or punishment itself, and likewise respecting the
state of liberty into which they afterwards come, and, finally, respecting the
modes by which they are delivered, which, if described, would fill many
pages ; but which, I think, would never be believed. Heavenly* states are
of such a nature, that if they were explained to man, they would never be be
lieved, but would carry him away into a kind of delirium, on account of the
incredulity of those who will believe nothing except what they understand
[from the senses] : but such persons cannot understand the natural causes
which are nearest to the senses, how then can they understand spiritual and
celestial things, which are so very remote from the senses 1 by which, never
theless, they wish to explore spiritual and celestial things.— 1747, Nov. 12, o.s.f
Concerning those Spirits who pervert holy Things, denoted [in Ezek. chap, xiii.] by
those who " daub with untempered Mortar:''
245. It was shown to me this day, how the worst spirits pervert holy things,
which they apply as their own, and incrust, or daub them, as it were, with
"untempered [mortar]," and in this manner bring them to the perception of
man in such a way, that they who are innocent [unsuspecting] are easily per
suaded that holy things, which are interior, flow from them; whereas it is
nothing but an incrustation or daubing with untempered [mortar], as is des
cribed in Ezekiel. I thought at first, that the sensation of interior things pro
ceeded from them; but afterwards, when I was better instructed, it was given
me to expose to them, by speech and representations, their deceit, at which
* The term heavenly is cmlestis, respecting which it is useful to remark, that in English
we have the terms celestial, spiritual, aud heavenly, which latter term properly denotes
what the author means when he uses the term caslestis in its most general sense, as relat
ing to the heavenly world. — Tu.
f From this article it must by no means be inferred, that no heavenly states can be
described to the apprehension of man ; because a vast amount of knowledge concerning
Heaven and HeU is communicated in the author's writings ; but he here means those
specific states relating to the modes by which the bound are delivered from vastations,
and which modes are, in a general way, compared to a travailing woman ; in whose case
also the scientific arcana of parturition are so astonishing, that if they even could be ex
plained to the natural man, he could scarcely believe them. It may also be useful to
observe here, that although the author frequently alludes " to those who will not believe
because they cannot, or do not understand," he by no means intends that man should
believe without understanding, because he uniformly deprecates such a belief as no
belief; and he shows that the individual who is led by a blindfold belief, without hav
ing any intellectual discernment of the truth of the things he is required to believe, is
under the influence of a baneful persuasion, which is extremely obstructive and injurious
to his advancement in wisdom and salvation. But what the author intends, and what
he often explains in other parts of his writings, is this : — in order to receive a true faith,
we must enter d priori, and not a posteriori, on the study of Divine Truth, that is, we
must believe that God is, and that the great principles of all religion are to love Him
above all things, and our neighbor as ourselves. Taking these great principles for granted
as absolute and eternal truths, " on which all the law and the prophets hang," light will
flow into the mind from heaven, and illustrate and enable it to apprehend aright the
truths of the Divine "Word. Correct reasonings from science and philosophy will, in such
case, serve to confirm and illustrate to the natural mind spiritual things; but human
science and philosophy alone can never serve to introduce to a knowledge of spiritual and
divine things. — Tr.

LARGER DIARY— Part II. 57
they were angry. I told them, that in this manner a perception of what is
good from evil, and of what is true from the false, can be induced [which is
entirely contrary to order] ; thus the " muddy wall" [mentioned in Ezekiel xiii.
10] was explained.— 1747, Nov. 12. They think themselves to be good and
holy when they profess to be so, like those understood by the dragon [in the
Apocalypse] ; inwardly, however, they are wicked, which, when in that state,
they are not aware of.
The Supplication of certain Jews for the Mercy of God Messiah.
246. When the xvi. chapter of Ezekiel was explained [in the Arcana Cailes-
tia], in which the fornications of the church amongst the posterity of Jacob
are treated of, there were some Jews present, who said they were from the
sect of the Pharisees ; when they had for some time attended to the interior
sense of those words, they were so moved by the truth, that they devoutly
supplicated the mercy of God Messiah, and confessed their iniquities. — 1747,
Nov. 13, o. s.
The extreme Cruelty of some, who, nevertheless, in their Countenance prof ess what is
merciful and holy.
247. This night there was represented to me a most cruel scene, at which
every one would be horrified, if he only had a slight idea of it ; wherefore I
shall refrain from describing it, desirous of sparing the eyes and the chaste
ears [of my readers]. Certain spirits cried out for the mercy of God Messiah,
which they claimed to themselves alone from a very slight cause, which I
also stated to them. For, from the spirit of revenge, they seemed to employ a
most cruel hand against innocence itself; but this they did only by spirits who
think that that which they conceive in phantasy really exists. Thus they com
mitted an act which is entirely opposite to mercy ; but whether they had in
reality any mercy or charity, every one might judge, inasmuch as they per
formed an act from themselves quite contrary to mercy, solely for the sake of
revenge against innocence, and not against wickedness, from a good end.
When the ultimate Heaven* is not directed by Angels, the Spirits who are there burn
with Anger and are malicious.
248. I also this day experienced, that in the ultimate heaven, and below it,
if the evil spirits are not directed or governed by the angels of God Messiah,
they become so malicious, and burn with such rage as not to be described ;
wherefore the directing government of angels must always be present, to at
temper things according to man, his state and its tendency, to its ultimate end.
1747, Nov. 19, o. s.
That the natural Sciences, or the Science of natural Things, is at the present Day like
the ultimate Heaven,* which perverts Truths into Falsities.
249. I conversed to-day with the spirits and angels around me concerning
various things, and afterwards concerning the sciences or the wisdom of the
* Respecting this ultimate heaven, see note above, page 46.

58 SWEDENBORG'S SPIRITUAL DIARY. .
present day, which is of such a nature as not to be capable of serving as a
plane for spiritual truths, still less for celestial truths; but [they form a plane]
like [the present] ultimate heaven, which immediately perverts the truths de
scending from the [interior] heaven into the contrary. For, at the present
day, whatever is taught by the sciences concerning the natural causes of phe
nomena, as of those things which are in the human body, and concerning the
senses and similar things ; and also whatever is [hence] deduced respecting
the knowledge of the soul, and such like things— all these deductions are full
of false hypotheses, in which not a single truth comes into sight. Moreover,
by these hypothetical and false deductions the way [to interior things] is
closed, so that the thoughts cannot be extended beyond nature even in its
grossest sphere, on which account spiritual and celestial things are considered
as nothing. Now, as there is such a plane into which spiritual truths fall,
they must needs be kept back [or withheld from view] ; nor can they pene
trate, for there is no natural truth to receive, continue, and confirm them, but
they are either repelled, or perverted into the contrary ; — hence it may be evi
dent what use scientific truths, or truths concluded or deduced from the
sciences, may serve. — 1747, Nov. 14, o. s.
250. I say, What use, but I mean in respect to those who study the sciences
in such a way as to be unwilling to believe anything without them ; but not
that use [which is made of the sciences] in schools, where nothing but such
things are delivered and taught by the philosophers; and even by those who
are intended to perform offices in the priesthood ; and also because such
things form the exercises of youth, since they are in accordance with their
natural desires ; besides the use,- that in this manner spiritual things let down
from heaven are not so perverted, and do not so blind the mind, and lead it
insensibly into doubt and unbelief. Since the world is such at the present
day as to be called learned, and is willing to believe nothing but what it can
understand [by means of the natural sciences] ; wherefore with such the spir
itual principle can scarcely operate, unless that false aud mendacious plane
be shaken entirely to pieces and perish ; or unless it be changed into a plane
of [genuine] natural truths. Of what nature such persons [as are in this per
version of science] are after death, those who have any judgment may con
clude from this circumstance — that the life after death is a continuation ofthe
life, such as it was in the body, and that those things which are false, and
which cause blindness in spiritual things, induce, as it were, an incrustation
or shell (when the special and particular* [or material] things of the [natural]
memory perish) ; and thus pervert the nucleus or genius [of man]. Hence
such persons cannot but become most stupid ; and the more they were thus
wise in the body, the more stupid they become ; yea, more stupid than those
who had never learnt anything of the sciences whatever ; because they had
[perversely] applied them to the investigation of spiritual things.  1747, Nov.
14, o. s.

* The term particular is here employed by the author, not in its common acceptation
as the constituents of generals, but, as we shall have occasion to show, in the sense of ma
terial. —(See below, 600 and 1079, where the author gives this definition of the term.)
— Tr.

LARGER DIARY— Part II. 59
That universal Nature, in general and particular, represents the States of celestial and
spiritual Things ; and that artificial Things [or Works of Art] are as Nothing in
Comparison to natural Things.
251. [This day] I was in conversation with spirits and angels concerning
those things which exist in visible nature; it was stated that no one [scarcely]
reflects upon them as being the images of celestial and spiritual things ; as
that a plant or a tree arises from its seed, and grows, and by its root and bark
extracts a sap, which is the life of the plant or tree, and which is hence distri
buted into all its interior or central parts, in like manner as spiritual things
should relate to celestial things. Moreover, all things, even the minutest in
the plant and tree, respect the fruit as their end, that ie, the renovation, and
hence the perpetuity, of the life of the tree. The same is the case with all
fruits, even with those that are enclosed in hard shells, within which are the
nuclei, or fruits. The shells and the various surfaces, one within another, by
which the juice [or sap] is conveyed to the interior and inmost principles until
the fruit is ripened, represent correspondent things in man when being re
generated, namely, the natural, scientific, rational, and intellectual things;
which [latter] are spiritual, and which, in this manner, as from a common
plane, divided into infinitely various ways, can be conveyed and distributed
into all things, even to the most particular, and into the inmost recesses.
Hence arises in such things [viz. in plants, trees, fruit, &c] their perpetuity,
which in the life of man corresponds to eternity. In like manner, all things
ofthe animal kingdom, even the most particular, are constituted; aud conse
quently all parts ofthe human body, even to the minutest.
252. It is also surprising, that men in general have not yet properly ob
served, that all things made by man. such as works of art — statues, pictures,
and innumerable other things, which on the outside appear beautiful, and are
esteemed of great value, are nevertheless interiorly nothing but clay and mud,
and devoid of beauty : it is only the external surface which the eye admires.
Whereas those things which grow from seeds begin from an internal princi
ple, and increase and assume an external. Such things are not only beauti
ful to the sight, but the more interiorly they are examined the more beautiful
they appear. It is the same with the life of man ; — those things which begin
from what is external, — thus, which proceed from the man himself, may be
compared to artificial works, whose external form is esteemed and admired,
but whose internals are of no value. Whereas those things which proceed
from God Messiah are formed from inmost principles, and may be compared
to those things in nature which are beautiful from within. This is what is
meant by what God Messiah says in Matthew, concerning the lilies of the
field, " that Solomon, in all his glory, was not arrayed like one of these;"
which lilies, however, are disregarded. — 1747, Nov. 15.
That Spirits also, by Reflection, are imbued from Use with many Things, like Man.
253. Besides other facts of experience I have also observed this, — that evil
spirits, who continually intend evil against man, from habit become so imbued
[with the nature of evil] as to do evil to man, even when not thinking of doing
it. Thus, as often as they heard a carriage, or the noise of any cart coming,

60 SWEDENBORG'S SPIRITUAL DIARY.
without thinking about it, they endeavored [by their influx] to drive me against
the carriage, not, as it were, perceiving or knowing that they did so. Other
examples might be adduced to show how things, from use, flow suddenly into
their mind; [that is, how their minds, from practice, are spontaneously actua
ted by evil] ; but to state these things of experience would be superfluous.
(I have learnt this day, as heretofore, that the dragon* was accustoming him
self to deceitful arts, which he had not previously practised ; on which ac
count he was grievously punished, lest those things should be added to his
nature).
That to the Production of a single human Thought, thousands, yea, Myriads of
Angels and Spirits contribute; all of whom are arranged and directed by God
Messiah.254. This cannot but appear as a paradox to man, who supposes that
thought is simply a one, and by no means compounded of myriads of things
which form it. This, however, may be demonstrated by very many things in
nature. For, in order to produce a single act, thousands, yea, myriads of mus
cles and fibres concur, — from the smallest fibres in the brain to the act itself. Itis
the same in universal nature ; in order to produce a single object, myriads of rays
are required, as is the case with plants, even to their propagation. But that a
similar concurrence [of influences and powers] is necessary to produce the
thoughts and affections of man, appears as a paradox, because the operation
and influx of angels and spirits into human minds is not confirmed by experi
ence. But from the experience which, of the mercy of God Messiah, I have
been permitted to enjoy, I can say, that thousands of spirits and angels concur,
or conduce [to the production of thought], although only a few spirits are very
near man. I cannot now detail all this experience, but I have sometimes sen
sibly perceived the operations, and so distinctly in my understanding, that lean
affirm it as certain. I have also sensibly perceived it from a murmuring sound,
in various ways, and at different times; but the situation and state of spirits is
varied according to the good pleasure of God Messiah ; nor ought this to ap
pear wonderful or strange to any learned man, if he but rightly compares the
things in nature with those which must exist in the heavens. — 1747, November
19, o. s. — Like that spirit who conversed with me, and around whom a white
cloud appeared that I might see how much he flowed in, and what flowed
from his speech, &c.
Concerning the interior Sphere, and concerning Cherubs.
255. When I was engaged in thought, how the interior and inmost angels
flowed into human minds ; and when I was considering, that this is [ef
fected] in an imperceptible manner, because they are in the sphere of the
* By the dragon, as mentioned in the Apocalypse, is understood all those spirits who,
during their lifetime in the world, assumed and professed religion, but who, under this
profession, cherished only selfish and worldly ends; thus their souls were full o'f deceit and
hypocrisy, although their external might appear even holy in the eyes of men ; but, like
the Pharisees of old, they are, as viewed by divine truth, a generation of mere vipers and
dragons. See what the author says respecting the dragon in his Exposition of the Reve
lation, chap, xii., in the work entitled " Apocalypse Revealed."  Tr.

LARGER DIARY— Part II. 61
principles of human thought, thus in a similar sphere of imagination or repre
sentation,* which is imperceptible, I concluded that the plane of thought con
cerning those things must needs be imperceptible also. Whilst I was consid
ering these things I was, of the mercy of God Messiah, permitted to see a kind
of soft volution [or a revolving sphere like a revolving wheel, see Ezekiel i.
15-25] above the head, into which I was afterwards, as it were, raised, or
which involved my thoughts. The first perception I had, when not as yet in
that sphere, was like the volution, or the revolving of a soft incumbent cloud,
and it was said that this might be called a cherubic sphere, and that from that
revolving appearance, wheels are attributed to the cherubs. [See Ezekiel i.]
This sphere afterwards involved me, when I was in great tranquillity ; the ul
timate heaven in which I was before, was below me, and indeed at my feet
and under my feet, where I heard one speaking, but, as it were, from the low
est place ; he complained that I was taken away from them, and that thus, he
did not wish to live. When I afterwards thought concerning that interior
sphere, which may properly be called a cherubic sphere, in which I also write
these things, I could know, not only why wheels, but also why four faces are
attributed to them, — the face of a lion, of a man, of an eagle [and of an ox].
The face of the lion denotes the power of operating into the inferior sphere,
or the ultimate heaven, which is thereby kept in its order, otherwise it would
fall to pieces. The face of a man, because the interior man, to whom this
sphere corresponds, is a man; the thought which we have belongs only to the
exterior man, which is thus governed by an interior sphere ; the face of an
eagle is named because it ascends high above that sphere in which man's per
ception is, or the understanding of sensible objects ; (the face of the ox is
omitted) ; afterwards the face of the cherub is named by Ezekiel in the first
place, because he then understood that it was a cherub to which three faces
were attributed. — 1747, November 20, o. s.
That Faith in God Messiah conjoins inmost Things with outmost Things.
256. When I was in that cherubic sphere, I was permitted to know that the
angels there do not know what is doing in the ultimate heaven, unless through
the mercy of God Messiah ; that is, unless through faith in Him, and through
His presence, there be a communication with those who are there, that thus
they may know and perceive what is there doing. This was permitted me of
the Divine Mercy to know ; for when I fixed my internal sightupon God Mes
siah alone, it was then told me, that they thus knew something of what wan
being done in the sphere below them, and also what I thought. Wherefore it
is a faith in God Messiah, — a faith from Him through the interior and inmost
heaven operating in man's sphere, which conjoins and consociates all things
from the Supreme even to the lowest; inasmuch as without faith in God Mes
siah exterior things would be broken, or dissevered from interior things, and
would perish.— 1747, November 20, o. s.
257. Faith, however, derived from man, — thus a faith which he procures for
himself, can effect nothing ; but only a faith which is insinuated, given, and, as
* Respecting imaginations or representations, see note above, page 29.

62 SWEDENBORG'S SPIRITUAL DIARY.
it were, infused by God Messiah. For to assume faith to one's self, from one's
own imagination, is dftly a phantasy, which does not ascend. But here some
things come to be observed, as in what manner a man can know, that the faith
he has is given by God Messiah ; and many other things.
That I was raised into an interior Sphere, but with Variation, as often as 1 prayed
the Lord's Prayer.
258. As often as I said the prayer of the Lord, morning and evening, I was
raised, almost every time with variety, into an interior sphere, and, indeed, so
perceptibly, together with the change or variation, that nothing could be more
so ; and this experience I have now had upwards of two years. Interior ex
plications of the prayer were then opened to my mind with very much variety.
But when the prayer was finished, I came again into my ordinary sphere [or
state].* That very many who were bound in the Pit, ascended, and that thus the last Time is at
Hand. Concerning the Place of inferior Things.
259. This night, when awake, I was, of the mercy of God Messiah, permit
ted to perceive that many who were bound, or prisoners in the pit, are now
raised upwards by God Messiah. The pit from which they are raised is be
low the ultimate heaven, and is otherwise called the place of inferior things
[or lower earth, see above 228]. The ascent continued some time, so that it
might hence be concluded that there were very many, and that those who were
faithful were raised up ; this also was shown by representatives under the
image of little spirits of gold [or golden images of spirits]. Hence it may be
concluded that now the last time is at hand ; wherefore, let men be watchml.f
—1747, Nov. 20, o. s.
Concerning the non-invited to the Feast, and concerning the Man not clothed with a
wedding Garment, who was cast out.
260. This day a certain evil spirit appeared to me, who thought that he had
ascended into the interior heaven, because he had raised himself higher above
the head ; where he was desirous of exciting a disturbance, taking away
[from others] faith in God Messiah, and transferring it to himself; and thus
wishing to raise himself even to God Messiah, and to claim to himself the
Lord's power ; not knowing that he was only in the ultimate heaven, where evil
spirits still dwell; which circumstance was still shown to him by representa
tives, but in vain for he still continued in his wickedness. But because he
* The translator would beg to remark, that the efficacy of this divine prayer, in open
ing and elevating the interiors of the mind, is here plainly shown. There can be no
doubt, that the same effect is produced on the mind of every sincere and devout person,
whenever he offers up this prayer. This should operate as a strong inducement, with all
who receive the testimony of our author, to cultivate morning and evening prayer, as a
means of entering more fully into communion and conjunction with the Lord and His
Kingdom, and of acquiring greater strength against the influences from hell which con
stantly surround us. — Tr.
t This was written about ten years prior to the execution of the last Judgment, at
which time there were, no doubt, many indications of its approach. See the author's
work on the Last Judgment. — Tr.

LARGER DIARY— Part II. 63
was an evil spirit, he should be acted upon by representatives, or by imagin
ations, wherefore, the truth was representatively formed around him, by
which he was cast out. He cried out, saying that he was greatly afflicted,
seeking to be liberated. Thus we should think concerning those who en
deavored to assume power over the faith [of others] ; especially when it is
not the result of mere ignorance. — 1747, Nov. 20, o.s. In his affliction* he
said, that he had been instigated by the diabolical crew to do this.
The Deliverance of those who are bound, or prisoners in the Pit ; hence [may be seen]
what is meant by the Pain of a travailing Woman.
261. Certain of those who are bound, or prisoners in the pit, are not deliver
ed before they come to the last degree of despair, that is, when they have paid
the "uttermost farthing"' (ultimum debiti). [See Matt. v. 26.] This also is call
ed the pain of a travailing woman, and to come to the birth (os matricis).
That there are tranquil Spheres, which are to be called ihe Spheres of Ignorance in the
ultimate Heaven.
262. This morning I was led into some spheres, so called, of the ultimate
heaven, and indeed into the inmost part; for every heaven has its inmost,
its interior, and its exterior; spirits, who are recently taken out ofthe pit,-}- are
said to remain there a short time ; a tranquillity was there, nor was anything
sad perceived, wherefore, here is the tranquillity which, in an interior degree,
corresponds to peace in the inmost. Afterwards, being surrounded, as it
were, by a column [of spirits], I was led into other spheres of the exterior
heaven, and indeed into the heaven of ignorance ; (each heaven can be dis
tinguished into its own heavens); here nothing was heard; but there was
tranquillity ; at length I came into another heaven of ignorance, of such as
were unconcerned about heresies, and who neither affirmed nor denied any
thing, saying, that every one might entertain his own opinion ; here, how
ever, it was not so tranquil ; it was as though somebody was striking the wall
with a hammer, whom every one said he feared, lest he should at length
break in upon them. These heavens are separated and well guarded : thus,
in the heavens, there is nothing indistinct; except according to the appear
ance in the inferior heaven, which is no longer to be called an exterior, but an
inferior heaven, for there is the crew of inferior spirits above hell, who act li
centiously. 1747, Nov. 21, o. s. — Obs. The heaven of ignorance, in the exterior
heaven, corresponds to innocence in the interior and inmost heavens. These
are the habitations, or the mansions of heaven, of which God Messiah speaks
(John xiv.) ; they are here called spheres. J
* The copy reads affectione, but afflictione, we think, must be the true reading. — Ta.
f That the pit signifies places of vastation in the lower regions of the world of spirit?,
see above, ii. 22S.
% The heaven of ignorance must needs appear strange to those not previously instructed
in anything concerning heaven; the reader i» therefore informed that the heaven where
infant? first are before tbey are initiated into intelligence and wisdom, is called the hea
ven of ignorance, but when the infants have grown up into the stature of angelic wisdom,
they no longer remain in that heaven, but are transferred to tne heavens ofthe innocence
of wisdom. — Tr.

64 SWEDENBORG'S SPIRITUAL DIARY.
On the Docility of Spirits, and on Magic.
263. Besides 'many cases of experience which for a long time have been
occasionally witnessed, I have also this day learnt, by a peculiar kind of ex
perience, that spirits are docile [or are easily taught], and, indeed, that they
snatch up those things which no one could imagine; and I have also learnt
that the natural magic of the Egyptians hence arose : for there are many spirits
who endeavor to say similar [magical things], but because it is abominable
and profane [to utter them], their mouth is immediately closed, and they are
cast out from the society ; because in societies they are abominable plagues;
wherefore they are reserved in a place where they cannot communicate any
longer their magical arts to others : they were admitted to me only that, being
tempted by them [I might know their nature]. — 1747, Nov. 23, o. s.
264. There are spirits who are continually intent upon those things which
are contrary to truths and goods, seeking how they may pervert them; and
they operate so subtly, that, if it were told, it could scarcely be believed ; and
when I have observed, I have sometimes wondered how goods and truths
could be thus perverted by spirits. But those spirits conceal themselves more
than other wicked spirits, and they are more inconspicuous, so that I almost
thought they could not be found ; they were, however, found, and some of
them were punished, and cast out. The punishment is such as to correspond
to their abominable attempts. — 1747, Nov. 23, o. s.
That Spirits are transferred into the interior Heavens, and become Angels.
265. This day I was permitted to perceive that spirits become angels, and
that they are then transferred to the interior heavens, and thus they, as it were
disappear from spirits, for they do not speak with them afterwards, as hereto-
ore, except by spirits who serve them [as subjects, see A. C. 4403], whom
they rule. When the spirits perceived this they were indignant. — 1747, No
vember 23, o. s.
That there is a Society of Spirits of whom some are in [the Region of ] the Head, and
some without ; the Things which correspond thereto.
266. I have sometimes observed when certain spirits- were without [or out
of my sphere], and also conversing with me ; and I have also observed when
they kept me captive, so that I could not be loosened from them, — a fact which
has sometimes occurred to me : when, at the same time, they had their auxili
ary spirits, or crowds [of spirits] also in the head, either within or without the
brain, which I was permitted to observe by manifest experience ; for when
those who were without were cast down, and with whom I conversed, then
those who were in the head flowed out, like a kind of sound going out, or be
ing expelled from the left ear, and that there was a number of them was hence
evident, being sometimes ten or twenty, more or less, who were extracted in
the manner above described, by those who were without, and with whom they
were coagulated or bound together in society. Hence it might be concluded
how man is kept bound by the evil crew of spirits ; and it might also be seen,
that they are both within and without a man, and that they thus exclude the

LARGER DIARY— Part II. 65
operation of angels ; whose operation, however, is wonderfully insinuated,
like an interior action [or conatus] in an action; and in this way man has the
power to understand what is true and good, but with difficulty.— 1747, Novem
ber 24, o. s.
(Spirits who are sent to Man think themselves to be the Man to whom they are sent.
267. Certain spirits this day came to me, rising up, saying they had been
with me from the beginning ; thus that they were those who from the first had
spoken with me ; at which I was indignant, and upbraided them, because I
did not acknowledge [that it was so]. At length they confessed that they
now had come [to me] for the first time ; but that they had put on, as it were,
all things belonging to a man, so that they thought they had been with him
from the beginning. It is wonderful that spirits in a moment can put on those
things which belong to a man, namely, his scientifics, hjs language, and simi
lar things, as though they possessed them from the beginning; — concerning
which I have also frequently conversed with spirits. — 1747, Nov. 24, o. s.)
That the Souls of Men are translated into heavenly Joy, to see the Glory of God
Messiah.
268. This day I saw two whom 1 knew in the life of [the body], and
with whom I afterwards conversed on the subject of heavenly joy; stating,
that the delight of speaking with man after death is nothing in respect to the
joy in the heavens. Upon which those two were translated into the interior
heaven, and into a certain mansion [or society] there, whence they spake
with me, as it were from on high ; whereas it was from an interior [principle].
They asserted that such joy as they experienced was ineffable; in respect to
which all terrestrial and worldly delights were nothing. — 1747, Nov. 24, o. s.
On Witchcrafts, magical Arts, Soothsayings, and similar Things ; whence their
Origin.
269 . It was shown me, by experience, that some spirits thought they could do
all things in heaven and on earth, if they were only instructed in representatives,
which involve what is Divine, and thus put them into practice ; thinking that
they would produce a similar effect, as though they were divine. It is not
necessary to describe the representatives themselves. This [use of represen
tatives] was first permitted for several reasons, especially on account of ig
norance, inasmuch as they were learnt by those .who simply believed that re
presentatives had a miraculous power. But afterwards they were perverted
by cupidities, being practised for the sake of gain, and of selfish ends ; when
immediately the proper end perished, and they became like withered leaves,
or like shells devoid of kernels, which spontaneously decay and perish.
These things were represented to me by a certain series [of representatives],
which would take up too much time to describe. — 1747, Nov. 27. Those who
practice such things, are, at the present time, withdrawn, and such spirits are
kept in bonds [or prison] ; sometimes, being, as it were, loosened from their
bonds, they desired to persuade me to learn such things, but of the mercy of
vol. I. 5

66 SWEDENBORG'S SPIRITUAL DIARY.
God Messiah, it was in vain; wherefore, they were sent back to their bonds,
where they cannot but undergo a great change, through torment, which may
be compared either to [the action of] fire, or of putridity. Such were the
Egyptian magical arts, because they perverted the representations of the an
cient church, and hence they exercised magical arts, which might have been
innumerable, and which were all like shells without kernels, or like leaves
without sap, which decay, although they appear on the outside to be a little
green. To such magical arts, those things by which a man appears to excel
may also be compared, such as self-derived prudence, and the like, by which
he fancies he can govern all things. In like manner, science and philosophy,
by which a man imagines he can govern spiritual and celestial things, maybe
compared to magical arts, since they are similar to soothsayings and witch
crafts ; wherefore, this [abuse of science and philosophy] is understood, at
the present day, by witchcrafts, and similar things, and also by the Egyptian
wisdom, &c— 1747, Nov. 27.
That the Spheres where Souls are after Death correspond to the Parts and Members of
the human Body.
270. (I have been taught, by a very lively sensible experience, that the
spheres, so called, where human souls dwell after the death of the body, en
tirely correspond to the members of the human frame. Thus, celestial spheres
correspond to the head of man ; but inferior spheres to the loins, and the low
est to the feet. Wherefore, when I was again let down, without an angelic
column around me, into a lower place, I could sensibly perceive that that
lower place, where souls were, correspond to the feet. The lowest place
must consequently correspond to the soles of the feet, or to the region under
the soles, which, however, I could not perceive, becaufe I was not let down so
deeply. I was also permitted, of the mercy of God Messiah, to perceive that
some came up from those lower places and entered the ultimate heaven. I
conversed with them when they were in that lower place, and also when
they came up, and I saw how they manifested their gladness, that they were
delivered from bonds and from the pit.— 1747, Nov. 28.)
That the lower place of Damnation* is extremely cold, and that the Life of those there
had been miserable.
271. (Those who are in the lower place [above mentioned] were numerous,
and they were in so great a degree of cold, that it seemed to them, that they
must labor and split wood to acquire warmth ; for such a phantasy remains
with them, nor do they know otherwise. They think that they not only be
come warm by such labor, but that they also merit salvation. That cold is
compared to the cold [or chattering] of the teeth. They are those who are
represented by the hewers of wood. [Joshua ix. 23.] Who they are that are
kept in a prison so extremely cold, maybe concluded from the nature oftheir
loves in the life of the body,— they were then cold, actuated with no true
love ; but addicted merely to bodily pleasures, which are contrary to true

* The term damnation here is not used in the absolute sense, as r),-™,,,, »i,» j,™.,.
tion of hell, but a state of severe vastation.-See above, 228, note! den°tmZ the darana

LARGER DIARY— Part II. 67
love. Hence, it might be concluded, that they were rather from the common.
multitude, concerning which subject, however, I had not been so [clearly] in
formed. They were very greatly delighted that they had emerged into day,
and had beheld the light, from which it could also be known that they had
been in darkness ; no one can describe how miserable these spirits were. —
1747, Nov. 28.)
Concerning a certain Spirit who had been let down into a lower Place [or into the
lower Earth], but who was at length raised up.
272. A certain spirit, who had been let down into a lower place, was at
length raised up; but in the way he labored very hard, and endeavored, with
his utmost effort and labor, to ascend, but for a long time in vain ; from which
circumstance I conclude that the ascent and the elevation are effected by God
Messiah, who alone delivers the miserable from the pit, and elevates them
into the heavens. I conversed with that spirit, both when he was laboring,
and after he was permitted to emerge from the place of lower things [or from
the lower earth], so that the truth was established by living experience. — 1747,
Nov. 27, or 28.
Continuation concerning those who are elevated from the Hewers of Wood in that
cold Place.
273. I afterwards conversed with those who were elevated from that cold
place ; for many were also afterwards elevated, and, as they said, into light.
They are those who have placed justice in their works, and who have attributed
to them the efficacy of salvation. As to the justice or merit of God Messiah,
they regarded it only as a kind of example which they should follow ; not
that He alone had been made justice for all. After they were elevated they
came into a certain superior mansion, where they were instructed concerning
the cause why they had been kept in that cold place, and in continual labor.
They appeared to themselves there to be clothed in white garments (for so
they appeared to themselves) ; because it was in agreement, from their ac
quired nature, with their imaginative life. They were also instructed in other
things, respecting which they readily imbibed instruction ; although at the
beginning something from their former phantasy still adhered to them, which
they said they most willingly desired to put off. These things were written
in their presence. — 1747, Nov. 29.
Concerning the Mansion of those who live piously, in the Acknowledgment of one God
only, not knowing that God Messiah is the God of the Universe.
274:. When, through the mercy of God Messiah, I was led this morning in
full wakefulness through several mansions, I was also brought to those who
were ignorant that God Messiah is the God ofthe universe; but who had, ne
vertheless, led a pious life. There was a tranquil [sphere] amongst them, but
I was not permitted to remember any other things. They were also raised
into a higher mansion, where they were taught [concerning God Messiah] ;
and thus they were permitted to enjoy a more interior gladness. There still
adhered to them that which led them to suppose that they had come into a
beautiful city, and into beautiful dwellings, besides other things.— 1747,
Nov. 29.

68 SWEDENBORG'S SPIRITUAL DIARY.
That there are are also Mansions in ilie exterior Heaven for those who imagine that
they dwell in a Kind of earthly Paradise.
275. (((( I was also led to a mansion which is likewise in the exterior hea
ven, which may be called [the heaven] of the blessed; for they enjoy a hap
py and delightful imaginative life ;* because they appear to themselves to be,
as it were, in a paradise, and there to enjoy delights similar to those of an
earthly paradise, with much variety of gladness : I was permitted to behold
a certain kind of garden belonging to them, but only at a distance .—1747,
Nov. 29.))))
A certain Kind of Dwelling-place, or Mansion [Society], in which they are delighted
by this, that they are continually led around, as it were, in an orbit.
276. The habitation of some was also shown, where, like a wheel des
cending from on high, they are moved round in an orbit ; and it was said,
that those are actuated by such a phantasy who care for nothing else than
what is foreign (aliena), and whose sole delight is to travel about inquiring
after foreign [or strange] things.— 1747, Nov. 29.
A roaring Sea beheld with great Waves.
277. ((((((((( When, of the mercy of God Messiah, I was led through some
mansions of the exterior heaven, I was also permitted to behold, but at a
distance, a certain great sea roaring with great waves, which beat against a
certain shore not seen by me. It was said that this was representative of
the phantasies of those who desire to be great in the world, and who wish
to change all things into new [to innovate], and thus to acquire glory for
themselves. Such is the elation of their mind which produces such a phan
tasy.— 1747, Nov. 29. ))))))))) The Order of the Mansions.
278. I was also permitted to think concerning the order, or situation (situ)
of the mansions of the exterior heaven ; and it occurred [to me] that the order
is complete (concinnus), so that the mansions constituted a form in which one
thing regarded and inclosed (concluderet) another, but which I could not under
stand ; for I heard some speaking from a higher [sphere], who, I thought,
were amongst the lower, so that their situation is not according to height only,
but also according to a certain orbit not perceptible, [such as exists] in the
glands of the brain. It appears that this order [of the brain], ifit be explored,
can throw some light upon these things ; for in an individual man, there are
such things, both as to situation and order, as correspond to those things in
the universe. — 1747, Nov. 29.
* The " delightful imaginative life," or the "delightful life of imagination," of which
the author here speaks, and elsewhere, denotes that life which is externally represented
by all kinds of paradisiacal scenery. The term imaginatio is sometimes used in the
sense of representatio, because the imaginative faculty is, as it were, the representative fa
culty ofthe human mind. — See above, 192, note.

LARGER DIARY— Part II. 69
Why the Sphere, the Vortices,* or the heavenly Mansions, correspond to the Parts of
Man.
279. That the parts of man correspond to the heavens, and to the heavenly
mansions [or societies], and that inferior things are felt as under the feet, and,
mdeed, as cold, according to the cases of experience before adduced, is, be
cause God Messiah, as a Man, fills the universe, and thus those things which
are in the universe correspond to Him; wherefore heaven is God Messiah
Himself, because He is the all in all [of heaven]; and thus the heavenly
sphere, the vortices, and mansions, correspond to Him, and to His members.—
1747, Nov. 29. Otherwise heaven and the universe could not subsist.
The Societies (mansiones) of several where they think they build Cities (civitates)
and give them gratis.
280. (I was led in the morning into one of the societies ofthe exterior hea
ven, where imaginations [or representations, see note above, 275] reign with
manifold variety;— I came to those mentioned above, as being elevated into a
superior society, in which they now build cities, and give them to others ;
they conceal a certain arcanum in the city, which they desire may not be de
tected by any body lest it be violated. There is a species of innocence amongst
them, wherefore they are guarded by infants; I remained with them some
time, and I could not but love their life,— it was similar to a sweet sleep.—
1747, Nov. 30. They are all of an infantile disposition, nor do they know any
thing of evil; they are also in a state of ignorance.)
My conversation with Abraham, Jacob, with the Apostles, and with others ofthe ancient
Time.
281. During several weeks I was in conversation with the Apostles, and
with Abraham, with Jacob, Moses, Aaron, Sarah, the wife of Abraham, and
with Leah, and Rachel ; I then could believe no otherwise than that I con
versed with them ; but afterwards, being taught by experience, I could per
ceive it was those who sustained the place of these [ancient] persons in the
exterior heaven, and who also believed that they were those individuals ; for
the angels in an interior heaven can speak with men through spirits of an ex
terior heaven, thus mediately; but those spirits sustain the place of such, and
can, at the same time, show what was their character immediately after the
death of the body : it is otherwise, when they appear to man in the mterior
heaven, which is effected by a sublime representation. — 1747, Nov. 30. These
things came this day into my thought, but whether the matter be so with them
as stated, I do not yet certainly know.
That ike worst of the diabolic Crew cannot have the least Power over those who trust in
God Messiah.
282. One came up from the lowest hell (concerning whom more will be said
in a subsequent page) who trusted in himself, and his own power, [thinking]
* The author uses the philosophical term " vortices" to denote the heavenly spheres
See the author's " Natural Principia," &c. Translation, p. 203. — Tr.

70 SWEDENBORG'S SPIRITUAL DIARY.
that he could pervert every thing ; yea, that he could remove rocks from their
place; wherefore, he was permitted to employ all his force and power against
me, but he could not inflict upon me the slightest degree of evil, not even
upon my thoughts, except [that he infused] something obscure;— a circum
stance at which he wondered; after which he went down again.*— 1747.
Dec. I.
I came into a Society (mansionem) in which the heat occupied my Feet and
Loins.
283. Whilst, ofthe mercy of God Messiah, I was led through some societies
[mansions] of the exterior heaven, I was also conducted through a society,
where I felt the heat in my fee* and loins ; when I was told, that those women
were there who had indulged in a life of voluptuous pleasure, but who, ne
vertheless, desired to have infants; and one of them appeared to me to carry
an infant. Thus, this society is different from that in which were those wo
men who had no desire for infants, and in which I felt no heat. Hence, it
might be concluded, that the former, although they had indulged in volup
tuous pleasures, had not extinguished the natural desire of love, which is that
of having offspring. On Hell and the infernal Crew.
284. (((((((( After midnight I awoke twice, and had a lively vision, [oi
could distinctly see] what was doing in the spiritual sphere around me.
There was a certain spirit who had emerged from the lowest hell ; he was ac
companied by a certain infernal crew, which appeared to themselves to be
carried about, around a certain orbit under the feet ; around which they went
seeking after innocents [virgins], and this they did with all cunning and diligence.
That crew, after having wandered about that orbit, and having sought in vain,
found, at length, an innocent [person], whom they appeared, in phantasies, to
treat in direful ways, — with continued blows and dilacerations. At length they
also approached me, and desired to translate me from one place to another, as
one of them said, that he might thus pervert me with his cunning devices ; but,
of the mercy of God Messiah, I was secure, I however perceived in what a
subtle manner he could pervert my thoughts, by a wonderful influx, so that
whatever was good, he could bend into the contrary, and substitute in its place,
as it were, venom : for such is the nature of the worst in hell, who, although
they do not know what is good, do, notwithstanding, by their contrary nature,
perceive it, and, in a moment, pervert it. ))))))))
285. (((((((( Moreover it is remarkable, how phantasy eludes or mocks them;
for when they came up, they thought they went round a certain orbit, and that
they had the universe under their feet, so that they imagined themselves to be
the greatest gods; moreover, the infernal place was represented to them like
a tun [large vat] with a covering, and with a certain small ball near it, upon a
kind of pyramidal basin, in which they imagine the universe to be, which they
behold and govern. I was, by their phantasy, let down, as it were, into such

* la the copy it is dilapsus,. hut the propei reading,, we think, is delapsui.

LARGER DIARY— Part II. 71
a tun, )))))))) where there is a state such as cannot be described ; for hell is
more grievous than that it can ever be described ; nor was it, in mercy, per
mitted by God Messiah, that I should be let down thither, on account of the
direful and abominable things [which are there].
286. Moreover, I was afterwards told from heaven, that such are there (((((as
have so very little of [the human principle] left— that they remain there for
centuries,— some having been there already twenty centuries. There are, how
ever, none of those there who perished in the time of the flood,))))) but they
have been brought out of that direfully infernal tun ; and there are those who
have been created anew (et qui e novo creati sint).*
286| . Afterwards that devil wondered that I, when I rose from bed, should
live upon the earth : these things were seen by me in full wakefulness, and, at
the same time, in vivid thought, together with speech, so that it is a pure
truth.— 1747, Dec. 1.
287. (((((( The lowest infernal crew, therefore, consists of those who act
most deceitfully ; they operate into human minds in a manner almost imper
ceptible, so that they are nothing but deceit, and serpentine venom, and thus
directly opposite to mercy and innocence. ))))))— [See above, 284.]
Heavenly Joy.
288. This day some of those who were around me, and who conversed with
me, both known and unknown, were taken up into the interior heaven ;
whence, through intermediates, they told me, that such is the happiness, that
it can in no way be uttered, or perceived by the [natural] mind; hence also
they were permitted to direct my hand, whilst 1 was writing these things, that
they might be, as it were, things narrated and written by them. But before
they were taken up into the interior heaven, one, who had not been so long
dead, appeared to me as though he had to put off his extreme [principles], thus
the natural [principle] which still adhered, and that unless he did this, he could
never be admitted into the interior heaven; but such as are clothed with the
natural principle are in the ultimate heaven, and can, of the mercy of God
Messiah, live amongst the happy there, concerning whose state many things
are related in these pages. That happiness does not consist in representations
of that kind which the eye sees, as in the exterior heaven ; but of that kind
which the tongue can never utter, and which the mind in the body can never
conceive ; thus Paul, who was caught up into the inmost or third heaven,
must, in the mean time, have been divested of [or exempted from] his body,
and also of his natural mind, which is [a work of] the omnipotence of God
* This last statement, " who have been created anew," requires consideration. "We have
seen in a note above, that the author uniformly teaches, in the works edited by himself,
that the wicked, who, in heart and life, are confirmed in evil, remain in hell to eternity,
and that their nature, as to its governing principle, cannot be changed. The above state
ment, therefore, relates, we apprehend, to such as could be vastated ; but, in order to their
being vastated, it was necessary that they should be brought within the sphere of those
infernal spirits above described ; and who thus by suffering most grievous torments,
could, at length, be divested of the evil habits they had contracted in the world; so that,
when thus vastated, or divested ofthe evil states which externally adhered to them, they
might be brought into the order of heaven, whioh is denoted by " their being created
anew." Respecting the " tun," see A. C. 947, 948. — Tr.

72 SWEDENBORG'S SPIRITUAL DIARY.
Messiah. There were also some who thought they were carried up thither,
but because they were not divested of corporeal and natural things, they were
only taken up towards the court of the interior heaven, in which, they also de
clared, were beatitudes. In the mean time, I conversed with some concerning
the state of those who were taken up into the interior heaven, saying, that
when they returned into the natural mind, they could not give expression to
the felicity [they had experienced] ; the reason was, because the natural
things of the mind concealed it from their sight; because natural things reign
no otherwise in the spirits of the ultimate heaven, than corporeal and sensual
things are wont to do in the life of the body. There were also some spirits not
willing to -give credit to these things, who were also raised up towards the
court of the interior heaven, when they declared that they had never seen,
nor could they ever have imagined, any thing more beautiful and delightful.—
1747, Dec. 2.

On the Harmony of Angels, even as to the Speech of several together, which is
simultaneous.
289. From much experience this morning, it was, of the mercy of God Mes
siah, shown to me, that angels cannot live together in beatitude, unless they
are such that they can speak and act together; since beatitude consists in
unanimity and harmony, so that several, yea, very many, think that they are
one; for, from several agreeing together, or from the harmony of several, unity
arises from which spring beatitude and felicity, and from the agreement (con
sensu) of felicity, there arises a felicity twofold and threefold greater.
289£. As to speech, this also was shown to me this day by much experience,
for many, as is the case in the heavens, spoke, thought, and perceived together.
It was also shown, that when there is any one amongst them who thinks in
himself, [or] who wishes to say something from any love, or from a habit
formed from some love ; or if others who are not similar, are associated, es
pecially when they have not been prepared by vastation, and thus initiated,—
in all such cases the disagreement is instantly and manifestly perceived, so that
there never can be any mistake in perceiving as to what spirit it is that dissents
[or disagrees] ; wherefore he is, in a certain way, dissociated according to his
disagreement, until he is prepared, and accustomed to act together, and thus
to enter, as a part, into the formation of heavenly harmony. In this manner
it is that unanimity which springs from the love of society [or from social
love], and this from the love of God Messiah, forms heaven.— 1747, Dec. 3.
Souls after Death see their Parents, Children, Friends, and hence enjoy inmost
Pleasure.
290. That souls after death mutually see each other, and engage in conver
sation, and, indeed, think as though they were together upon earth, but (only)
at the commencement, before they are well initiated into spiritual things -—this
is a fact which I can testify, and also that they then enjoy inmost pleasure, if
they had been in mutual love in the life ofthe body.— 1747, Dec. 3

LARGER DIARY— Part II. 73
That the Power of the Devil is a mere Phantasy, and that hence is his Boasting, but
that by a single innocent Person he can be cast out, and then he is tormented of, or
by himself.
291. It happened that one ofthe infernal crew came secretly to me, and act
ed deceitfully ; when the fact was manifest, an inquiry was made, and he was
found, when he said many boasting things concerning his power ; he was also
invisible. When I had conversed with him a little, saying that he possessed
no power but what was permitted him to have, he was then also permitted to
exert his powers [upon me], but, when he attempted in vain to exert his
power, he confessed that he could effect nothing at all. It was then told him
that a single infant only could cast him down ; and there was sent unto him
one of the minor innocents, who only approached him ; and who, as it appear
ed to me, was carried around [him], when the infernal was oppressed with so
much anxiety, that he cried out and implored that he might not approach him,
because he was oppressed and anguished to such a degree as not to be de
scribed.— 1747, Dec. 3.
That it is the diabolical Crew, who boast that they are the Messiah, and that they
can do Miracles.
292. He, together with his crew (who, as stated just above, was permitted to
enter into me, that he might the more efficaciously exercise his arts before
those who were around me in the other life, both known and unknown, and
who had not been so long dead, and also others), — this same spirit also en
deavored to perform miracles, and he also thought that he could perform
them, although his thoughts were mere phantasies . For such appear to them
selves to be let down into the depth of the earth, whence, nevertheless they
could speak with me, and in this manner they could, as it were, be concealed
or absent, which appeared [to him] to be a miracle of such a kind, as though
he could pervert and invert the universe. The magicians [such as those for
merly in Egypt], who are similar, think that they can do the like. This con
tinued for some time, when I inquired into his character, and he replied that
he was the Messiah, and he really thought so, greatly desiring to affirm it ;
but this I would not hear; — wherefore this [fact of experience] coincides with
the truth when God Messiah says— " There shall come false Christs (or Mes
siahs), and shall perform miracles," &c. [See Matt. xxiv. 24.]— 1747, Dec. 3.
Angels were transferred from an exterior to an interior Heaven, where there is such
Peace and Joy as Nobody can express.
293. Early this day even to noon, I was amongst those who are in the ex
terior heaven, and 1 conversed with them. There were some who, of the
mercy of God Messiah, were translated into an interior heaven, with whom
I could enter into conversation but through an intermediate angel, who told
me that he was then made a medium, by which a conversation could, be
established between them and me. They said, there was joy and peace such
as man in his mortal life could never perceive, not even in the least degree,

74 SWEDENBORG'S SPIRITUAL DIARY.
and this with eternal variety. In order that I might, in some measure, per
ceive the felicity, an angel, surrounded by other happy angels, came and
approached to me, when, from their approach only, such joy and felicity
penetrated into my inmost principles, according to the common expression
[in Latin], into my inmost marrows, that I could not sustain it ; for I was, as
it were, about to be dissolved with inmost joy. — 1747, Dec. 4.
In the other Life a Man and his Wife may indeed converse with each other, but [if not
in spiritual and conjugial love] they cannot remain together; in like Manner also
Brothers, Sisters, and Friends.
294. It was stated above [290] that in the other life fathers, mothers, bro
thers, and friends can converse together; they are, however, voluntarily
separated [if merely earthly loves associate them], because earthly conversa
tions prevent them from looking to heavenly things ; moreover, their [natural]
thoughts are then opened,* which cannot but draw them away to worldly
things, and in various ways occasion molestations. — 1747, Dec. 4.
The State of Souls after Death as to the Memory.
295. Spirits think, like souls, after the death of the body, that they possess
all the memory such as they had in the life of the body; but by manifest ex
perience I have this day, as on former occasions, been taught, by conversa
tion with souls and spirits concerning this subject, and they were obliged to
confess it to be so, namely, that they have no memory of particular [or
material] things (particularium),f but an interior memory which belongs to the
nature (indolis) of a spirit, on which are inscribed all things, even the minutest
which have ever been thought and done in the life of the body ; scientific
things occupying, as it were, the surface, and the things of affection constitut
ing, so to speak, the nucleus. It could not appear to souls and spirits other
wise, than that they retain all the memory of the bodily life, because they could
speak from their own acquired nature (indole) according to those scientifics
which are in my memory, and which they put on as though they were their
own ; thus they could not know otherwise than that it was their own me
mory, in a manner different with those whom I knew in the body, for those
whom I did not know. Thus, from uniform testimony it was evident that all
* These thoughts belong to the corporeal memory, which is not permitted to be opened
but on special occasions, because it contains nothing but material ideas, which must
needs be quiescent in the spiritual world. — Tr.
f The term particularivm does not here mean particulars as the constituents of generals,
but ihe particular material things which are in the corporeal memory, which memory, as
the author constantly affirms, is, in the other life, totally quiescent, except when, for the
sake of some particular use, it is permitted by the Lord to be opened. The author him
self, further on, 353, defines expressly what he means by the " memoria particularism" as
being the " memoria idearum materialium," or the memory of material ideas ; see A. C.
1639, where the author uses the term, " particularium," in the same sense ; and this, we
believe, is nearly the only passage in the works edited by himself, in which he employs
the term in that sense. Lord Bacon uses the same term ,in the same sense in the follow
ing passage :— " Cogitavit," says Bacon himself, " earn esse opinionem sane Eestimationem
humidam etdamnosam, minui nempe majestatem mentis humana?, si in experimentiset
rebus particularibus sensui subjectis, et in materia terminatis diu ac multum versetur " &c.
See also A. C. 1526.— Tr.

LARGER DIARY— Part II. 75
spirits, when they came to me, could speak in my vernacular tongue ; and this,
in whatever place they might be born, not knowing otherwise than that it was
their own language, and that they were born init : of their own language they
knew nothing at all. Their acquired nature is in the place of a memory, so
that they either hate or love [as it were, by instinct] those things which are
true and good ; and this they do by a kind of sagacious sphere, for immediate
ly any thing comes to them which is not in agreement with their nature, they
turn it into that to which their nature persuades, and this they do in so skill
ful and wonderful a manner, that they do not know otherwise than that they
act from their own memory. Moreover, they can mutually converse with
each other, and with variety, from those things which are in man ; which is
also wonderful, although I did not hear them thus converse. Hence also they
cannot know otherwise than that they speak from their own former memory;
some who were known to me wondered at this ; they could not, however, but
acknowledge it as a truth. But it should be well observed, that all things, even
the most particular, are so directed by God Messiah, that no other things could
be taken from the memory of any one except those which may serve some
use ; so that all things, even the most particular, are directed in a wonderful
manner. Nor should it be doubted, that all things, even the most minute
which are inscribed on the life of the body, can also be brought forth, and
shown to spirits, as I have most manifestly experienced in my own case ; for
the minutest things have been brought forth, and, indeed, in their own time,
which I could in no way resist. To adduce here the various cases of experi
ence, would be prolix and superfluous. — 1747, Dec. 4.
That Spirits think themselves to be Men in the Body.
296. I have learnt from much experience, that spirits, also souls after death,
think, yea, believe, that they are still in the life of the body; and some are so
persuaded of this, that they are very greatly astonished when they are told
about it ; and that from this circumstance they might know that they are spi
rits, namely, that they can be [suddenly] transferred [from place to place] ;
and from other facts of experience, as that they are without [material] bones
and flesh; nor could they know [so long as they were in that persuasion]
that they were dead as to the life of the body. — 1747, Dec. 4.
Those who are raised from the lower Earth, or from the Pit, by God Messiah, into the
exterior, and also into the interior Heaven, have their Places and Mansions allotted
to them in a most exact Manner.
297. I have wondered that thousands, yea, tens of thousands, are raised by
God Messiah from the pit, or from the lower parts of the earth, and how they
all have their places allotted to them in the heavens ; I have at length this day
been instructed how the case is, namely, the greater part of them appear to
themselves to ride in chariots and vehicles, and to be carried around to various
places, and to try whether this or that place is suitable for them, that is, whether
there is an agreement with the souls who are there ; if not, as is, for the most
part, the case, they are carried about until they find a place in agreement

76 SWEDENBORG'S SPIRITUAL DIARY.
[with their states], and thus they find rest, namely, with those souls which
accord with their nature [or state]. Nor is there any soul thus raised up by
God Messiah who does not find a place of rest; thus a society with others in
agreement with his own state. This translation may continue longer with
some than with others, but not with anxiety ; in the mean time they are more
and more accommodated and perfected, so that [at length] they can take up
their abode in some heavenly society.
298. Moreover, the heavenly inhabitants who are in some mansion [or so
ciety] can immediately feel and perceive whether the society agrees with
their nature, and thus whether, as a part, they can contribute to their felicity;
and this they perceive so exquisitely, that nothing can be more so. They also
perceive in what place of the society they can be, or with whom they can
consociate ; and all this, even to the most minute circumstance, from the ar
rangement of God Messiah, who, as being the all in all, arranges every thing
by his auspices, both mediate and immediate.
299. I was also raised up into a mansion [or society] of the interior heaven,
where, through divine mercy, and under the immediate and miraculous aus
pices of God Messiah, I could stay a short time, and also converse with the
angels, who most exquisitely perceived that some one was present ; for they
are greatly rejoiced at new comers, and desire with the greatest zeal that they
may be associated ; but from the exquisite perception they enjoy, they imme
diately know and perceive, whether the new comer be such as to be able to
abide with them ; if not, they grieve ; nevertheless, they labor with the ut
most zeal to initiate him, but when there is no concord they separate, and the
[novitiate] spirit is again transferred, being carried around as in a vehicle,— a
fact which I have not only heard, but also perceived, for I have held much
conversation with them while they were in the vehicles, and also afterwards.
From these things in the exterior and interior heaven, it is evident how the
case is with those who are raised up immediately after the life of the body,
namely, that they go about through dry places, and seek rest.* — 1747,
Dec. 5.
That no Mortal whatever could possibly ascend from ihe Sepulchre [or rise from the
dead], except by God Messiah.
300. It is an irrefragable truth, and most attested by experience, that no man
can be raised from the dead, still less, be elevated from the lower parts ofthe
earthf into the heavens, namely, into the exterior, the interior, the inmost, ex
cept by God Messiah, which I was also permitted to learn from manifest ex
perience ; and in order that I might know how the case is, I was permitted to
* This is probably said in allusion to Matt. xii. 43. In respect to the chariots and ve
hicles in which spirits appear to be carried, when they are about to be introduced into
the heavenly societies, we are reminded of " the chariot and horses of fire in which
Elijah was carried up into heaven," and likewise of the divine prophecy in Isaiah lx'i-
20, where it is said, " They shall come to the holy mountain (heaven) in chariots and
litters, or cars," ^-c. ; for, in the prophets, the literal sense ofthe "Word is chiefly descrip
tive of scenery and phenomena in the spiritual world, — hence the correspondences of
which the Word consists. Those who know the correspondence of a chariot, will see the
reason why spirits are thus introduced into the heavenly societies. — Tr.
t From states of vastation, frequently described above.

LARGER DIARY— Part II. 77
perceive it by a certain species of withdrawing or attraction [subductionis]
which I can scarcely describe ; such is the attraction of the universal heaven ;
for God Messiah, who hath all power in heaven and on earth, is inmostly and
most intensely ardent with the love and mercy of saving the universal human
race, for the power of his love and mercy is omnipotent. — 1747, Dec. 5.
That in the interior Heaven there is an ineffable Delight and Felicity.
301. Of the mercy of God Messiah I was raised up into the interior heaven,
as was said [299], and I conversed with angels there, and was permitted,
solely of the mercy of God Messiah, to be present for a time in their society,
which was miraculously effected through the arrangement of angels around
me ; hence I was instructed respecting those things which were stated above
[299] : and thus T could perceive, although most obscurely, what heavenly fe
licity is, seeing that it can never exist but from heavenly harmony, and from
the agreement of the states [of angels], and from a state acquired by vasta-
tion [or temptation]. Such delights are imperceptible to man, and exceed the
most sublime imagination. The state [of felicity] may be represented by a
celestial paradise, with absolute and inexpressible delight, and with indefinite
variety ; for the representations are so vivid that they immeasurably surpass
the imagination and conception of man. This arises from mutual love, and
from the agreement of all, so that no one wishes to be his own [or to seek his
own interest], but each desires to be the property of all [and to seek their in
terest], and this from inmost affection ; — but words are wanting to describe
this delightful state.— 1747, Dec. 5.
Concerning the Life of those after Death who are continually engaged in Studies, and
who hence think that they are wise.
302. I was this day led to a mansion [or society] in which I had indeed
been before, but I was then ignorant of what nature the society was. There
is, as it were, a broad field, in which there are many chariots and armories ;
where there are chariots and horses. There are very many who walk about,
and who are carried hither and thither in the chariots ; and when I inquired
who they were, one of them, approaching, inquired concerning those who, in
[the bodily] life, were learned, and who had acquired fame above others.
Then I mentioned two or three whom I knew ; but. I was instructed by the an
gels who were with me, that those who lead a life there are such as have [in
the life of the body] engaged much in studies ; but who were of sound rea
son, and had not [perversely] extended mental philosophy* into things hea
venly. — 1747, Dec. 5.
That those who are inmost are, as it were, the Basis, and also the multiplied Centres,
like Stars in the Heavens, to which other things relate as to their Centres.
303. That the kingdom of God Messiah is most perfect order, and perfection
itself, and that [essential] form is hence may be evident to every body ; thus,
* That is, who had not, by the perverse use of reason, or by mere rationalism, per
verted or denied what is spiritual and divine. — Tr.

78 SWEDENBORG'S SPIRITUAL DIARY.
because it is a most perfect form, it must also have its centres, or its basis,
spiritually understood. Those who are in the inmost, and who are eminently
in the mercy of God Messiah, are similar centres, which are likened to the
stars of heaven [Dan. xii. 3.], in which there is a representation of the king
dom of God Messiah as in all things, even the most particular in nature; but
I cannot know their order, much less describe it, because it exceeds the hu
man understanding, which is profoundly ignorant of celestial forms. — 1747,*
Dec. 5.
When the human Mind is in worldly Things, it is, as it were, let down, and it folk
from Heaven.
304. I have also been taught'by experience, when in the heavens, I was led
about hither and thither, which happened when I was awake — that when I
lapsed into thoughts concerning worldly things, that which I had perceived in
the heavenly mansion [or society] instantly disappeared ; so that those who
let their thoughts down into the world fall down from heaven.-)- — 1747, Dec. 5.
The Centres and Basis, which are, as it were, the Stars of the Heavens, are numerous
in every Heaven.
305. There are many centres and bases in each heaven by which there are
immediate communications between the heavens, and with God Messiah.
These centres are in a most tranquil state, nor can they be more aptly com
pared than to the ganglia [or the nervous plexus] in the human body, and to
the nodes ofthe brain into which innumerable fibres flow; and are there form
ed, as it were, anew, and thus those things which are arouud are arranged by
God Messiah, according to the ends in the principles ; all which are thus in a
most perfect order and form.— 1747, Dec. 5.
That Men arise not long after the Death of the Body.
306. This day I conversed with one whom I had known in the life of the
body, who recognized himself from his own image when alive, being resusci
tated in my imagination ; and also from other things represented, which he
acknowledged, or recognized ; this was about five months after his death. At
first, indeed, he could not know and remember much, because spirits were
not adjoined to him; but after spirits were adjoined, he came, as it were, into
a full understanding and remembrance.— 1747, Dec. 5.
Concerning those who are raised up into the interior Heaven.
307. This day also two were raised up into a certain court of the interior

* The reader should bear in mind, that this portion of the Diary was written at the
commencement of Swedenborg's spiritual illumination, when he was ignorant of many
things which were afterwards clearly understood by him; in respect to a knowledge of
heavenly forms, and of many other things highly conducive to true and exalted wisddra;
the reader is referred to the author's wont entitled " Angelic Wisdom, concerning the Di
vine Love and Wisdom, which was published thirteen years after this part of the Diary
was written. — Tr.
t That is, when the mind is in spiritual and celestial contemplation, it is more associa
ted with heaven than when its thoughts are occupied with worldly things  Tr

LARGER DIARY— Part II. 79
heaven, whence they conversed with me, and with a loud voice declared, that
the eye had never seen, nor could the mind conceive such things [as were there].
I also perceived in myself, to some small extent, that felicity; and likewise
I felt, in the interior heaven, a certain delightful anhelation [or breathing] from
him who had been translated thither, exclaiming and saying that he could not
sustain the joy, if not let down; but being surrounded by the angels of God
Messiah, he could remain there.— 1747, Dec. 5. One of those who were led
into the mansions of the interior heaven, exclaiming, said, that he there per
ceived continued varieties of delights, with an interior sensation of joy. There
was also one who, as an angelic companion, had been raised up with them;
he, however, said, that nothing of the kind was seen by him, so that apparent
altitude effects nothing, but only the exterior and interior things of heaven
[when the mind is opened to see them]. But those two mentioned above,
were only at the beginning of the interior heaven; because, not having been
long dead, they were not yet prepared to enter interiorly. They exclaimed
again, saying, that there were innumerable varieties of delights, so that they
could never be expressed in human language ; they desired, indeed, to de
scribe the most wonderful harmony which existed there, but they could not.
They appeared to themselves to be caught up into the third [or inmost] hea
ven, but it was only into a court of an interior heaven, as I am now informed.
—1747, Dec. 5.

That those who are led to their Mansions [or Societies] appear to be carried about.
308. This day I have been a third time taught by experience, that those who
are led to their mansions, think, as before stated, that they are carried in
chariots, and that they are thus, as it were, carried about by labyrinthine
ways; for they go and return, in order that they may come to that mansion
where they meet with those who are of a similar character (indole), and with
whom they can abide, until God Messiah, from mercy, takes them thence and
translates them into a better habitation. I conversed with those who were in
the chariot, and they said they knew no otherwise than that they were carried
[in chariots].*— 1747, Dec. 5.
On the Perception of Angels, and also of Souls in the other Life.
309. In the mansion of the interior heaven there is such a perception, or
such a knowledge by perception, that when any soul or angel of another
genus, or even of another species, is present, they feel in a wonderful man
ner, either aversion, or are affected with delight from harmony [of states]. In
this manner those who are carried about [see above, 299 — 308] in the interior
heaven, are admitted ; and when they pass through the changes of several
states, it is then known more and more clearly, by an admirable perception,
whether there is any disagreement, and in what way ; for in proportion to
the disagreement they are kept apart, but when the disagreement is not so
perceptable they are associated. Thus the heavenly form of that species or
* In respect lo the being borne about in chariots, see above, 299, and also note.

80 SWEDENBORG'S SPIRITUAL DIARY.
that genus is constructed, and is thus continually perfected to that degree that
nothing can ever be conceived more perfect. — 1774, Dec. 6.
310. These things which are now written have been shown to me by much
living experience ; for I was led into the mansions of an interior heaven, and
I came into one where I could also perceive, and was likewise informed by
the angels, that there was sometimes a disagreement and sometimes an agree
ment ; it was the changes of state which effected this, and also the operations
of certain ones [quorundam] with me, which operations mixed themselves
[with my states] and varied the perception.
311. The case is similar in the exterior heaven, but with much difference as
to the distinction of perception. But here [in the interior heaven] these dis
tinctions are so many, that they can never be expressed in language; because
every thing is ineffable and inexpressible.
312. Moreover, there is another kind of perception which may be called in
tellectual, although it is also insensible ; by this man is, for the most part, led,
in the life of the body, — that is, he perceives, from those things which he is
taught from the Word of God Messiah, that he should resist, as it were,
from conscience, and thus desist from doing [evil], although the loves of self
and the world persuade him to do it.
That those who have not been so long dead can be admitted into the Mansions of the
interior Heaven ; this, however, is effected in another Manner.
313. Some with whom I have conversed could also be admitted into an in
terior heaven, and I knew that some of them had been dead only some months,
and some a few years. These were also admitted into the mansions of an in
ferior heaven, that they might see the glory there, and sensibly perceive it;
((((( and at the same time hear [the wonderful things there]. But inasmuch
as they could not, as yet, be in that state, and remain there, they were, there
fore, surrounded by an angelic sphere, by which all disagreement was taken
away, so that the angels of that mansion [or society] could not be injured or
disturbed.— 1747, Dec. 6. )))))
That heavenly Felicity is ineffable ; and that the inmost Felicity of Man, whilst he ii
in heavenly Joy, does not answer to [or equal] the least Degree of angelic Fe
licity. 314. ((((((((( This day some of those who were in heaven desired to know
what heavenly joy is ; wherefore, from the mercy of God Messiah, they were
permitted to experience heavenly joy to the inmost degree of their capability,
so that they could not sustain any more. They were of diverse character
(indole) ; the joy of one penetrated to his inmost capability [of enjoyment] as
he himself acknowledged ; it was, however, not heavenly joy, such as some
experienced. Hence I was permitted to know how great heavenly joy and
felicity are, inasmuch as the inmost enjoyment of those [noviciate spirits] was
not even as the least of angelic joy. I was also permitted, of the mercy of
God Messiah, to feel in myself the nature of the inmost joy of some, from
which I knew that their inmost joy was amongst the lesser joys; and, what

LARGER DIARY— Part II, 81
is wonderful, the inmost joy of one, which he acknowledged to be supreme
and most heavenly, was [comparatively] nothing but cold, which I was also
permitted manifestly to perceive. That they ought be able to sustain those
heavenly joys (as they supposed them to be, because they were the inmost
joys they could experience), it was provided by God Messiah, that they should
be surrounded by a sphere of angels, lest they should perish and be dissolved.
-1747, Dec. 7. )))))))))
The Thoughts of Man and his Ideas so manifestly appear in the Heavens, and are
to manifestly seen to flow into Man, and to lead him to speak, that Nothing can be
conceived to be more manifest.
315. There was a certain soul, surrounded by evil spirits, who, asl was led
to suppose, had conceived nothing else than that he had thought and acted
all things, even the most particular, from himself. That it might, however,
distinctly appear before the souls and spirits standing around, how such a
soul was led, and that he spake and said nothing except from influx through
the spirits around him and invisible to him, except the word which was
uttered, [an experiment was tried] ; and it appeared (as is the case in the
spiritual heaven), and it was heard, that the word let down, as it were, re
volved itself amongst spirits, and thus came to all who spake, and the soul
[mentioned above] was in the midst, who thus thought that he spake from
himself and no otherwise ; [from this experiment, however.] he now said that
he could know [how the case is]. Soon afterwards he was permitted to
speak again, but more quickly, according to his thoughts ; that it might be
shown how manifestly the same things could be perceived and heard in
[spheres] still more interior. The speech was quick, as is the case with
a man when he thinks ; and sometimes it was more slow, which took place
in a similar manner ; but then it could be perceived, that that soul thus sur
rounded [by spirits] could know no otherwise than that it was he himself who
thought and spoke. — 1747, Dec. 8.
Evil Spirits can also enter into Heaven, and thus be amongst the Angels
(celestibus).
316. I have been taught by living experience, that evil spirits of the diabolic
crew can also enter into heaven, and be amongst the angels ; and this they
did, as they thought, by deceitful arts which they had devised, which I was
also permitted to hear, for they thought that I could not understand their ma
chinations ; but I was permitted both to hear and perceive them. They were
considering the way by which they thought they could safely enter ; one way
they rejected, and they appeared to find another by which they ascended,
which I also sensibly perceived, but in a manner in which I had been pre
viously instructed. They were then surrounded by such a spiritual sphere
that they did not know otherwise than that they were in heavenly joy, be
cause in heaven. This, however, was only from permission ; and the angels
in that heaven did not then know that there were such spirits there. For if
each were deprived of the spiritual sphere accommodated to every state, and
which is also varied every moment [in agreement with the changes of state],
VOL. I. 6

82 SWEDENBORG'S SPIRITUAL DIARY.
the angels could not, even at the greatest distance, sustain the approach [of
such spirits] ; much less that they should enter ; because there would be such
a sensation of cold, that they could not possibly be together, for I was per
mitted manifestly to perceive and to feel the cold [which would arise]. — 1747,
Dec. 8. On the Permission given to Spirits of infusing Evils into Men and Souls.
317. Of the mercy of God Messiah I was also permitted to perceive, to a
certain extent, how permissions take place; namely, how evil spirits are per
mitted to infuse into men and spirits falses as to doctrine and evils as to life,
and to pervert them. For every one is led according to his own genius or na
ture, which is radically evil from his birth, and is increased by actual life ;
whilst, therefore, man is thus led [by his hereditary and actual evils], if he
were to be turned in a contrary direction, it would be to break him down, and
thus to bring spiritual evil upon him. Hence there are spirits of a similar na
ture and cupidity [as man] who desire to infuse evil ; wherefore such spirits
then operate, which is called permission; but with respect to this subject,
there are so many arcana that it cannot be explained in few words.— 1747,
Dec. 8.
The Cunning of the Devil in perverting Truths and Goods cannot be sufficiently
expressed.
318. I have now been also taught, from living experience, that the cunning
of the diabolic crew is so great, that they could even pervert, if it were pos
sible, the angels ; for I was surrounded by very many of the deceitful and per
nicious diabolic crew, who, together with others in heaven* communicating
with them, perverted all my thoughts, which were then from the Word of God
Messiah; and indeed all the truths which the mind had embraced, and which
they in a moment could take from my mind, and so cunningly change into
falses, that the angels, who were at a distance, began to be disturbed, so that
they could no longer endure it, thinking that they also might be perverted;
which I was permitted to perceive from their lamentation and complaint.
Wherefore such being the cunning of the diabolic crew, they are kept bound
in hell ; nevertheless they still think themselves capable of perverting the
angels, who, although they are most safe, yet fear for themselves. That I
was surrounded by such a diabolic crew, I not only heard from the angels,
but I perceived it by a manifest sensation, and also by a coldish wind as often
as they assembled together; and also by cold with which I was affected, and
likewise by an obscure sensation arising from their operation which perverted
truths into falses; and, lastly, by a loud reprehension, or chiding, and from
their replies. The same was also experienced by those who were around
me, who said that they in the mean time had been in hell, and had seen most
direful things ; at length they acknowledged that they had been near me ; for
hell is not in one place only, but everywhere, as also heaven, yea, the 'hea
vens, and God Messiah himself. — 1747, Dec. 8.
• This heaven is that which, at the time of the Last Judgment, had to pass away or
be destroyed. (See above, note, 223.) ^ '

LARGER DIARY— Part II. 83
That the Souls of the Dead know no otherwise than that they are in the Life of the Body,
but that they undergo various Changes of State therein.
319. I have conversed with many of those who have departed out of the
life of the body,— both with those who were known to me, and with those who
were not; concerning whom I can state, from much experience, the following
things, because collected from many different cases ; namely, that souls do not
think otherwise than that they are in the life of the body, and that they think
in a similar manner ; and, in the beginning, for the most part, from those things
which proximately and interiorly affect them, and which, as it were, induce
them to desire and to act. This, many of those, especially those who are
around me, have acknowledged both this day and heretofore; and now that
they perceive themselves to be in another life, they wonder at it. But as to
their state, they undergo states in which there are very many changes between
their highest degree of sleep, and their highest degree of wakefulness; this
they confess, and I also learnt it to be so from experience; from which I saw,
that they had a similar state of wakefulness as they had in the body; and in
deed much more perfect in this respect, that they can perceive and understand
the more interior things of speech and of ideas. From this their highest state
of wakefulness, they also come into a state of sleep, like man, who from a state
of wakefulness gradually falls into a state of sleep, — into such a sleep in which
he also has dreams, and thus he comes from one into another. For there is a
state of sleep resembling wakefulness, in which I have also been, and have
learnt these and other things from experience, in which they do not appear to
sleep, but to be awake; because in this state and in sleep, they converse with
their companions in various ways. This may be perceived by that man who
is permitted by experience to come from wakefulness into several states ofthe
softest sleep, combined with various ideas of imagination. I can assert these
things concerning souls with so much certainty, that no doubt can possibly
exist about it.
320. It is, then, their state of sleep when they come into that state, in which,
whilst they live, they know no otherwise than that they live [in the body] ;
this they believe to be a state of wakefulness while they are in it. But a state
of wakefulness is then, or then begins, when they know that they are in the
other life, and not in the life of the body, or of the world.— 1747, Dec. 9.
321. They fall so easily from one state into another, that it happens in a mo
ment ; but all things, even the most particular, are under the mercy and ar^
rangement of God Messiah.
That the Love or the Mercy of God Messiah alone effects and operates, that Man arises
after Death, and that he is led to the heavenly Mansions.
322. Of the divine mercy of God Messiah 1 have also been permitted to
know, and indeed this day by experience, that it is the love, thus the mercy of
God Messiah towards the human race, that desires to save every individual
from hell, and to introduce him into heaven ; and this is also the sole cause of
the resurrection of man ; — for love has in itself such an efficacy that it cannot
be otherwise expressed than by an attraction. It is thus that conjunction

84 SWEDENBORG'S SPIRITUAL DIARY.
[with the Lord] is effected, which takes place by modes indefinite. By the
same mercy all things, even the most particular, are kept in connexion, order,
and in a heavenly form, that they may exist both successively and simulta-
neously— 1747, Dec. 9.
That Spirits have the Sense of Smell, and that Odors correspond to their spiritual
Life.
323. (((( It is wonderful that souls after death, when it is permitted, can
clearly and sensibly perceive, by smell, of what nature the subject is who is
dead ; and who, when he has led a wicked life, emits a stench so filthy, like
that emanating from a dead body, that his approach cannot be endured. They
informed me, that such a stench is like that of a most fetid carcase, and that
there is a difference of such fetors according to the spiritual things ofthe life.
A similar stench was many times excited about me, and also a fetor of stink
ing mice, which corresponds to avarice ; and thus with indefinite variety. ))))
((( From these things I could conclude, that, by the mark set upon Cain, such
an odor is understood, so that he could wander about nowhere ; because they
desired to drive him away ; for a similar thing occurs in the other life, which
has been shown to me by much living experience. But such fetors are taken
away from every one when he is led to his mansion, or society ; because if
they existed then, he could not be received into any place, so as to abide
there ; wherefore they are admitted into mansions by other perceptions [than
by those represented by odors], which are arranged by God Messiah alone.—
1747, Dec. 9. )))*
The States of the spiritual Tilings of a man's Life are represented in the other Life by
Cold and Heat.
324. By living experience, and many times repeated, it has been shown to
me, that those who have lived a [merely] bodily life, or a life of worldly and
selfish love, are, according to every state, both as to its degrees and varieties,
cold,— and indeed so cold, that when they approached they struck my limbs
with various degrees of cold, and this repeatedly, and also with cold blasts, in
so sensible a manner, that I felt it as a cold wind. Their states were also re
presented, when permitted, by heat: but these representations are also with
held [that is, not permitted to operate], except with some, until they are taken
up into heaven, concerning whom we have spoken before.— 1747, Dec. 9.
That the diabolic Crew not only avail, or can do Nothing ; but that they also can
perceive what is true, and confess and acknowledge it, and, indeed, as it were, not
unwillingly.
325. This day I was taught from experience, that those of the diabolic
* As to the correspondence ofthe sense of smell, see A. C. 925, 1514, 1518. That all
good is fragrant, and that all evil is stinking, is abundantly evident from the correspon
dences in the Word ; thus in Isaiah iii. 24, it is said—" Instead of a sweet smell there shall
be a stink, —representing horrible evils in the church. See also Gen. xxxiv 30 • I Sam.
xiii. 4.— The reader is reminded that the parentheses with which this and many other ar
ticles are marked, denote that the author had drawn his pen so many times over the parte
thus included. — Tr. r

LARGER DIARY— Part II. 85
crew who are otherwise most stupid in those things which belong to true faith,
were nevertheless obliged to confess that they knew this to be a truth, that
they can do nothing of themselves ;— a fact which they fully acknowledge,
• and, indeed, not with the mouth only, but from a certain conviction also ; they
were, however, afterwards ashamed [that they had been obliged to acknowl
edge it].— 1747, Dec. 9.
That human Souls, and even Angels, can be let into a State of their natural Mind,
thus into their Concupiscences ; and in this Manner be explored as to their real Na
ture when left to themselves.
326. This day, and also on former occasions, it was shown me by living ex
perience, that the human intellectual principle can, as it were, be taken away,
so that the natural lumen only is left to it ; that is, the intellectual principle is
then such as belongs to the merely natural principle only, that a man may
still be a man. I was taught by living experience, that, in this state, the souls
of the dead are devils, and that they perpetrate such deeds as devils do ;
which was also shown by much experience. Even an angel can be reduced
to the same state, in which he may be explored as to what sort of a man he
was in his will; for the will is then, as it were, freely let forth, which in the
world is restrained by its own cupidities, and also by civil laws. But God
Messiah does not permit a holy one [or an angel] to be reduced to that state in
which he can see his infernal depravities.— 1747, Dec. 10.
The Man who is in God Messiah can suffer no Injury.
327. I have been informed by manifest experience, that the curse of the im
pious, and of the devil with all his arts, cannot, in the least, injure those who
are in the hand of God Messiah, that is, who are in God Messiah. This fact
was shown to me by this circumstance, that a curse was read, and turned by
the devils into an [external] representation, with an intention that they might
transfer it to [or operate upon] some pious person; but power was granted to
me to allow the representation of that curse to eome upon myself; which, al
though others dreaded it, was nevertheless permitted to enter into my mouth
and sight, because I was confident that nothing of the devil's curse could in
jure those who are in God Messiah. This day also I was surrounded by the
diabolic crew, who endeavored, but in vain, to exercise their diabolic arts upon
me: at length I was removed; — I still, however, perceived their continued
and combined curses directed against my heart for several hours ; but I could
not then feel the operation of their curses except by sensible precipitations [of
the motion] of the heart [palpitations], and a certain sensation hence arising
in the interior parts of the body; and also by an insinuation into my thoughts,
that they wished me to despair of life, as though they eould hence effect some
thing; nevertheless they could not inflict the slightest injury.— 1747, Dec. 11.
That Love is the very Means of effecting the Resurrection from the Dead.
328. It has been shown above [300], that the love of God Messiah towards
the universal human race, is the sole cause of the resurrection of spirits from

86 SWEDENBORG'S SPIRITUAL DIARY.
the dead; for it is, as it were, an attraction or withdrawing (subtractio) of such
efficacy [as to cause the resurrection from the dead]. That it is a kind of at
traction I have been taught by living experience, both on former occasions
and also this day, feeling, as it were, an attraction of the head, besides other
things, which this is not the place to mention. — 1747, Dec. 10.
That all Things whatsoever the Eye sees, of whatever Diversity, are nevertheless vivi
fied by God Messiah by Delights, and by agreeable Series of Delights.
329. When I was walking in the street beholding many diverse objects,
which, on account of their diversity, no one could ever imagine could be
transferred, or reduced into a continued series of delights, and thus be vivified,
I heard from the angels, that they hence perceived a continual variety of de
lights, and thus from objects of which they perceived nothing ; I could under
stand this, because there is nothing in the world that is not representative of
the kingdom of God Messiah.— 1747, Dec. 10.
That the Hewers of Wood in the other Life receive Consolation.
330. I have before spoken concerning the hewers of wood in the other life,
namely, that they continually labor ; but when I was there [amongst them] they
did not appear [to labor] ; the reason is, because there sometimes appears to
them a sheep with a lamb, which say* to them, that they should still wait a
httle, and that God Messiah would come in a short time ; hence they receive
consolation.t— 1747, Dec. 10.
Tlie Beginning of Jealousy (invidias) as it is perceived with Infants is most
delightful.
331. I have been taught by experience this day, that that apparent jealousy
which infants manifest towards each other when contending or emulating
with each other concerning the mother, flows from a most delightful principle,
and from love, thus through heaven. For whilst I was kept in thought con
cerning the jealousy of infants, it was told me from heaven with a loud voice,
that they perceived a heavenly sweetness, and, indeed, with variety, according
to the objects [into which it flows]. Hence it may be concluded, that even
passions and cupidities in man are all from a heavenly principle, — from love
itself, and have thus flowed in through heaven ; but that on the way out of
heaven they are turned into the contrary by spirits ; and also in every man,
as an object [into which they flow] they are changed according to his essen
tial form, and according to the varieties of that form, and also according to
the changes of state in these variations.
332. In like manner philosophical truths, which in themselves are varieties,
in whatever man they may be, are turned, by application, into evil, because
they are made to consent with his cupidities ; for by them men are accus-
* Amongst the various phenomena in the spiritual world, is that of animals apparently
speaking; thus the letter of the Word represents animals as speaking; — the " serpent to
Eve;" — the " ass to Balaam ;" — the " dragon speaking," &c. — Tr.
¦(¦ Respecting the " hewers of wood," see Joshua ix. ; and their signification in the Jew
ish Church, see A. C. 4843, 8740.

LARGER DIARY— Part II. 87
tomed to confirm their cupidities, even so as to persuade themselves [that
they are not evil].
The truths of the Word may also be thus changed into heresies, and into
such things as flow from heretical principles,— as the condemnation of others
who do not agree.— 1747, Dec. 11.
That the Souls of the Dead take with them from the World the Nature of the
Body.
333. The souls of the dead take with them from the body all [its] nature,
insomuch that they still think themselves to be in the body, clothed with gar
ments, &c. ; they have also desires and appetites of eating and the like, so
that those things which belong to the body are inscribed upon souls. Thus,
they retain the nature which they take with them from the world and from
the body ; but this in process of time is delivered to oblivion, insomuch that
they think they have entirely put it off, as is the case when they become an
gels, because they are gifted with the faculty of receiving the mercy of God
Messiah ; hence it is that on account of that faculty which they have received,
the former nature appears to be obliterated ; when, nevertheless, it remains ;
for if it pleased God Messiah to resume his gift, and to restore an angel to his
former life, he would become as he was when he first left the body ; thus it
might be said to every soul that he loses nothing, and that nothing is taken
from him. But in case they were to be left to their own nature, they would
become wild beasts and devils. — 1747, Dec. 11.
That ihe History of Joseph represents both the Advents of God Messiah.
334. This day when I entered into conversation with some of those who
were dead, mention was made of Joseph, and an angel from heaven informed
them that Joseph represented both the advents of God Messiah. They then
confessed that they acknowledged all things, even the most particular, to be
so true that there could be no doubt respecting it. — 1747, Dec. 13.
(((( That the Psalms of David, when read, had so much Efficacy in Heaven, that certain
Angels could not but be amazed.
335. Some ofthe Psalms of David were read, so that of the mercy of God
Messiah the interior sense came into the perception of certain angels, who
were so amazed that they confessed with a loud voice, that they never could
have believed such things. The same was also experienced by spirits after
death, with whom the Word operated in a similar manner. And in order that
the difference might be observed, the sense of the Word was also brought to
their remembrance, almost such as it had been in the life [ofthe body] when
similar things were read, which were so different that they could scarcely
perceive any thing of heavenly life in them. Hence it may be seen what effi
cacy is in the Word when God Messiah in mercy vivifies it ; and also what
it is when the letter is, as it were, dead, as when it is read by dead [minds].
—1747, Dec. 13. ))))

88 SWEDENBORG'S SPIRITUAL DIARY.
That the Knowledges of spiritual and celestial Things, which are pure Truths, when
they are in the Faith of the Mind, and in the Thought, can affect the entire angelic
Heaven with Delight.
336. This day, from the mercy of God Messiah, I have been taught that only
the thoughts from heavenly truths affect the angels, aud thus the universal
heaven, in a manner ineffable. For the angelic heaven is in the way of truth,
because there can be no truth which does not lead by faith to God Messiah;
hence are the delights and the felicity of the angels, who are delighted with
the felicity of all, and desire the salvation of alL This is the life of mercy
and love, and it is this which constitutes the delight and felicity of the univer
sal heaven, which is the communion of all felicities. I have been taught
these things from those who perceived that heavenly delight, at the time when
I was thinking truly concerning heavenly things ; they thus, as it were, being
awakened from the sleep of peace, acquired a perception oftheir delight, and
hence they testified it and confirmed it to me with a loud voice. — 1747,
Dec. 14.
That the Angels think they do all Things, even ihe most particular, from themselves;
nevertheless they have within a Perception, and they thus know, that they haveNth
thing oftheir own.
337. (It is wonderful that some never wilL believe that God Messiah rules
all things ; this is the case with such spirits as are not so evil, and also with
all evil spirits ; and the angels never imagine otherwise than that the things
which they do, and speak, and think, are from themselves ; for God Messiah so
disposes all things, even as to every particular, that He desires nothing to be
His own, but that the angels may possess it as their own. This may appear
wonderful to every one not instructed in the case ; it is, however, the truth
itself, confirmed by the perceptible consent of the angelic heaven. — 1747,
Dec. 14.) That the intellectual Life of some is entirely composed of mere Scandals.
338. That scandals or offences should come is predicted in the Word [see
Matt, xviii. 7], and indeed against faith, or the truths of faith, all which relate
to God Messiah ; namely, that He became a man, that He spake as a man, and
many similar things; the merely natural mind can never believe these things;
although a man confesses the faith, still, if he should consult the natural mind,
he falls into doubt, and thus into a tacit negation. This is the case in all
things that relate to faith, wherefore the intellectual life of some consists fi!
mere scandals. Thus God Messiah alone knows whether the life of those
who altogether deny Him, even to blasphemy, (since they have been so in
structed from infancy) is worse than the life of those [Christians] who thought
that they knew the doctrine of faith, and professed it [and yet cherished
scandals against Him].— 1747, Dec. 14,
Concerning Mahomed and the Mahomedans.
339. Inasmuch as certain spirits lately dead receded indignantly from the
entrance into heaven, to go in search of another heaven, where, as they

LARGER DIARY— Part n. 89
thought, God Messiah would not reign, but another ; they, at length, appeared
to themselves to find another heaven, namely, where Mahomed reigned, and
they no doubt conversed with the Mahomedans who ^had been dead some
years ; of which, when they desired to inform others, whom they wished to
seduce, there then appeared to me another heaven, as it were, to be opened
in the depth, from which I could hear them speak ; and then I was informed
that they were Mahomedans, who thought that these spirits had come to their
heaven, or to be there. When I had conversed with them a short time, God
Messiah appeared to them, through an angel, in glory, when they fell upon
their faces, and devoutly worshiped. Soon afterwards Mahomed was raised
up, and was with me, conversing about many things, and I can testify that
when he was instructed about God Messiah he spoke modestly; yea, more
modestly that many Christians; I could perceive that he also thought in a
similar manner. He instructed those who were in the depth, that he could not
do any thing at all of or from himself, and that he perceived that he was no
God, but only a simple man; certain spirits conversed much with him. He
wished also to be instructed in the doctrine of the true faith. I also showed
him the city of Amsterdam, and the town-hall (curiam) there from two aspects,
and also the interior ; he wondered at the great number of marble [statues or
monuments] ; he is now present, and declares the same thing. — 1747,
Dec. 14.
840. The Mahomedans also confessed, when they heard the interior things
of the Word and the heavenly truths [hence resulting], that they had entered
into the enjoyment of heavenly felicity ; and now, whilst 1 am writing these
things, they fell upon their faces, and adored the God of the universe, who is
Jesus Christ ; saying, that they perceived it to be so in a heavenly mode, con
cerning which I shall speak elsewhere. — 1747, Dec. 14.*
As soon as the Causes or Means are detected, or as soon as Spirits believe that they are
detected to themselves, Faith perishes.
341. It has sometimes been observed, that faith perishes as soon as spirits
know the cause, or think they know it. This could not but be acknowledged
by those who instantly doubted concerning the power of God Messiah, when
* Concerning Mahomed and the religion he was the instrument of introducing into the
World, see the author's work on the " True Christian Religion," 833 ; and as to the true
character of Mahomed himself, see in the same work, 830. lt should be known, that
prior to the execution of the Last Judgment in 1757, the real interior character of many
spirits could not be fully detected ; the " seals of the book" disclosing the real state and
character, were not opened until then ; hence it is that the author speaks variously con
cerning Mahomed. Moreover he informs us, that as the minds of the Mahomedans are
filled with an idea of Mahomed, it is necessary that some spirit personating him should
be presented to their notice, on their first entrance into the spiritual world (see T. C. R.
829). Swedenborg says, that the spirit representing Mahomed is occasionally changed,
according to circumstances ; thus the spirit called Mahomed, here and in other parts of
the Diary, might not have been the real Mahomed ; since it is very probable that he
might have been removed from that position ages ago, as not serving as a suitable me
dium to lead the Mahomedan spirits to an acknowledgment of the Lord as the God ofthe
universe. What the author says about showing Mahomed the city of Amsterdam, fee.
is well understood by those who are instructed respecting the peculiar case of the au
thor who had his spiritual eyes opened, through which spirits could see natural ob
jects. — Tr.

90 SWEDENBORG'S SPIRITUAL DIARY.
they perceived a certain cause, as that this power was effected by means of
angels, or of heaven, wherefore it was shown to them, that it could operate
without those means, because God Messiah is all in all, and omnipotent. But
when they once or twice perceived the cause, they believed that it was, ne
vertheless, the cause which lies hidden, as the mediating power, and thus faith
[in the Lord's power] perished. This is also the reason why, as soon as they
think they have investigated the cause of anything, they reject all faith;
wherefore faith is destroyed by human philosophy, because they are desirous
of investigating in their manner, and by means of their philosophy, the cause
of everything. — 1747, Dec. 14.
That the Souls of the Dead can know, from many Things, that God Messiah is the Lord
of the Universe.
342. The souls of the dead who come amongst other souls, as the Ma.
homedans and others, who inwardly doubted respecting God Messiah, be
cause, as before explained [see 338], they have filled their natural mind witt
scandals [or offences against the true faith in the Lord], are led to know, by
living instructions,* according to the capacity of each, that God Messiah is
the Lord of the universe ; and also by this, that they are translated into hea
venly felicity according to their imaginations, that they may see most de
lightful paradises in great variety, because they are thereby so delighted that
they think they have come into a heavenly paradise ; for this is insinuated
into human minds ; ((((((( but they are afterwards taught, that this is not true
heavenly felicity, wherefore they are also permitted to know the state of their
inmost joy, until they acknowledge that this inmost joy is imperceptible, and
that no human sense can ever attain to it. They are then let into a state of
peace even to their inmost capability of enjoyment, in which state they also
said, that nothing of the kind could be expressed ; they were lastly let into
a state of innocence, which is the inmost, — into this state they were let as
far as they could perceive it, in order that they might hence know what is
really good, and what is really spiritual and celestial, — that is, what is Divine;
for true felicity, true peace, true innocence, are altogether Divine : into these
states they afterwards came, with variety according to the life of each ; for
they are led on, according to the nature or character of each, more and more
towards celestial things.— 1747, Dec. 14. )))))))
A State of Temptation and Vastation ; — God Messiah tempts no one.
343. It was also shown to me by living experience, how temptations occur
by internal torments of straitness or anxiety, and at the same time by interior
pains ; and also how in that state they wished to know what should be be
lieved ; and this [idea] always occurs, that of themselves and by tempta
tions they wished to merit something, and thus to enter into heaven, besides
other things which I could not observe. I could also perceive what was the
nature of their thoughts whilst in temptations, — they thought that whatever
they heard or perceived was nothing, and vain, and scarcely true, and this
* " Living instructions" are facts, experiments, and sensations, which cannot be de
nied.— Te.

LARGER DIARY— Part II. 91
with a certain consent of conscience. I was also permitted to see how they
emerged [from these states of temptation]. In short, I perceived that they
could not think otherwise than that God Messiah permits temptations, which,
however, is apt to involve the idea that he tempts.— 1747, Dec. 15.
Concerning Mahomed.
344. There was, as it were a distinct heaven represented, where the wor
shipers of Mahomed are; there were, however, only spirits there, but not
angels. When those spirits heard what was said in that heaven, they asked
if they might also ascend and converse ; who, when they came, spake so in
telligently and prudently, and also with so much graceful skill, that the spirits
of the heaven of Christians were affected with shame. There was then a
communication opened that they might speak together [with Christians], and
they were interrogated concerning Mahomed ; they replied that they had ac
knowledged Mahomed, not knowing otherwise [about him], but that they
wished to worship one God only, the Creator of heaven and earth. Then Ma
homed, with a kind of undulatory motion of that heaven, because they were
numerous, replied to them, saying, that he could do nothing of himself, not
even speak, and that he perceived that he had no power from himself, and
that he was only a simple being, which he declared before the spirits. He
was then raised up thence, and he adored the Supreme God, — namely, God
Messiah. — 1747, Dec. 14
345. Mahomed stated, that the spirits who were in that heaven where he
was, were diminishing, and that he knew not whither they went; but he was
informed, that they were carried up into the angelic heaven, and there in
structed in the doctrine of faith, and, moreover, that all their children were in
the heavens.
346. Mahomed also said, that he knew no otherwise than that he was liv
ing upon earth ; for such is the condition of all in the other life, that although
they are instructed concerning particular* [or earthly] things, as that they do
not live in the body, nevertheless, immediately afterwards they forget it; for
in the other life they are not gifted with a memory for such things, and this
from necessary causes ; the spirits around him also said, that they thought
they lived upou earth.
Only the Infants of the Mahomedans come immediately into Heaven, but their Boys
and Girls do not enter so immediately.
347. When a doubt occurred respecting the infants of the Mahomedans, —
whether also their boys and girls, under a certain age, were raised up to the
heaven of God Messiah [immediately after death] ; I was informed that only
their infants are thus raised up; but that their boys and girls, under ten years
of age, more or less, according to their education, capacity, and genius, are
not immediately raised up into heaven, but are transferred to their spirits, and
are thus perfected by degrees and raised up. I also heard it stated that they
did not know whither many of those whom they had previously known had
* For the proper meamng of the term particularia, in this and in many other passages
of the Diary, see above, 295, note.

92 SWEDENBORG'S SPIRITUAL DIARY".
gone. I perceived the cause why their boys and girls could not be so soon
raised up into heaven ; it was because they were immediately [as they grew
up] imbued with Paganism. — 1747, Dec. 15.
That the Heaven of God Messiah consists of a Variety of all Things.
348. The subjects of heaven, or the angels, must, as to their forms, be in in
definite variety,— in a variety distinguished into genera and species, even in
things most particular and minute ; in every mansion, and in all things there,
and in like manner, in every degree. For such harmony as induces all to be
lieve themselves to be, as it were, one, can only exist from variety ; from this
form of harmony exists all felicity with indefinite variety, and this to eternity.
These things are said in the congregation of innumerable souls, spirits, and an
gels,* and I have not heard one dissentient voice.— 1747, Dec. 15.
349. They also acknowledge that a universal being, or principle, could never
be universal except it were in things most particular and minute ; and that
thus there could not possibly be a universal Providence unless it were in the
minutest things.— 1747, Dec. 15.
That all Things., even the most minute, may be demonstrated to ihe Light in ihe
Heavens.
350. It will probably appear wonderful when it is said, that many things
which are spiritual aud celestial may be demonstrated as at noon day, or as in
the light, to souls who are this day around me, and who now say that they
can see the nature of a man, and how much he possesses of good and of evil,
of the false and of truth, altogether as in the light, and this within the subject;
and also of what nature he was, and likewise what is his present quality, and
this in various states; and since this cannot but appear wonderful to every
one, I will merely mention it.
351. In like manner all the life of man, and also his thoughts, can be shown
to him, and it can be demonstrated of what quality he has been, even in the
minutest particulars of his life ; and this with the acknowledgment that it was
so, together, with the pain, anxiety, and [the movings of] conscience [expe
rienced in cases of temptation], even to his restoration to peace. It was de
clared to me that these things are true, and that no one should doubt them ;
because so many confirming evidences might be adduced, that although a man
be blinded with ignorance, or led away by phantasies and cupidities, he may
be convinced as in the light.— 1747, Dec. 15.
That Souls after Death think that they certainly live in the Body.
352. I have been taught from much experience, that the souls of the dead
think that they are still in the body and in the world ; and this with such cer
tainty, that they will scarcely suffer themselves to be persuaded that they are
* The author often mentions souls and spirits, and the difference to be observed is, that
souls are those who are recently deceased, and who are not yet inaugurated into spiritual
societies ; whereas spirits are inaugurated. — Tr.

LARGER DIARY— Part n. 93
in the other life. If it be asked where they are, whether they stand upon the
land or sea, whether they have garments as in the world, and such like things ;
they instantly reply that they think no otherwise; but soon after they have re
flected upon it, they perceive that they are in the other life: some then
grieve, but others do not, according to their life and faith in the body  1747,
Dec. 15.
That Man possesses a two-fold Memory : how this two-fold Memory perishes.
353. The memory which man properly calls the memory is the natural me
mory, because it belongs to the natural mind, and is the memory of particu
lar things, or of material ideas corresponding to words, or expressions. This
memory perishes when man dies, his soul retaining the faculty of reasoning
and understanding from a certain spiritual memory, or from the memory of
rational and immaterial ideas, as they are called . It is this memory which is the
cause why a man, after death, does not know otherwise than that he is still in
the life of the body. But since this memory is born [or springs] from the natural
memory, it is replete with fallacies, and disturbs, and obscures, and, if left to
itself, perverts truths. Wherefore this memory also successively vanishes, so
that the rational principle hence arising perishes. But this memory is never
theless so long retained, and is imbued with the knowledges of truth, until it
can be obliterated. At length the man remains, in so far as he is a man (quatenus
homo), that is, as to his essential nature, together with what is acquired, which
is the ground in which new or heavenly seed is sown ; heuce arises a new
man, or in man there springs up a heavenly paradise, together with all hea
venly felicity, peace, and innocence. — 1747, Dec. 15.
That Souls and Spirits appear to be transported from one Place to another, and some
times as with the Velocity of Lightning.*
354. (((( It has been observed that souls and spirits are translated upwards
and downwards, and also from one seat to another, and this sometimes in a
moment, or in the twinkling of an eye. But this is a fallacy of sense, like
height and depth. The cause appears to be this, that the organism of man is
such as to correspond to the heavens, wherefore, by certain changes [of state]
corresponding to motions in space (loco-motivis), such things appear in the hea
vens, and this on account of the correspondence; for it is fallacies which, for
the most part, reign [that is, appearances according to the senses], which are
so many that they cannot be enumerated, and which also spirits wonder at. —
1747, Dec. 15. )))) Concerning the Form of Spirits.
355. Spirits have no other perception than that they are in the human form,
— thus, that they have a body with skin, bones, blood, &c. ; whereas it was
* We are here reminded of what the Lord says in Luke x. 18, " Behold, I saw Satan as
lightning fall from heaven," which, like many other things in the Word, is expressed ac
cording to appearances in the spiritual world. — Te.

94 SWEDENBORG'S SPIRITUAL DIARY.
shown to them, that they cannot retain those things which are of no use [to
them, such as material flesh and bones, &c] ; that they have hair, and also
feet upon which they stand, and other things; whence it would follow that
they have also viscera, as the belly, intestines, bladder, &c, of which, however,
they have no need [that is, in the sense of material organs]. When they hear
these things, they indeed perceive that they have no need of them; neverthe
less they retain the form, if not the internal, yet the external, — and some retain
from the world a sense of shame arising from nakedness ; and on that account
they think they should be clothed with garments, since they consider it to be
shameful to appear naked. But what is properly the nature or quality of the
form, they do not know ; this, however, may in some measure be concluded
from the least organs ofthe brain, where are the principles of the bodily form,
— that they are forms not unlike those, but that they may be restored to a form
similar to the human, as often as they direct their mind to it by thoughts.—
1747, Dec. 15.
That thousands and tens of thousands together praised God Messiah with one Voice.
356. During a great part of the night a multitude of spirits was around me,
and afterwards a multitude of angels, whose influx [or operation] was accord
ing to the heavenly form, which cannot be described to the human understand
ing, still less can it be shown how their influx operates, and how they speak
together, or with one voice, which was so perceptible to me, and indeed, for
a long time in continuation, that nothing could be more evident; the form,
fluxion, or the influent operation, and the unanimity ofthe voice, being clearly
perceived. Each forms a part of the multitude, and believes himself to be so;
thus all of them together, and each individually, or in general and in particular
[act as a one]. From their influx it could be perceived whether they were, as
yet, so initiated that they could act with similar unanimity in spiritual and ce
lestial truths. Wherefore the angels to the number probably of myriads, were
around me for some time, whose influx was so perceptible, and of such a na
ture, that I could know nothing except that it was according to an exterior
heavenly form ; the fluxion of an interior form could not be perceived. They
afterwards told me, that during a whole night, and during several periods of
wakefulness, they did nothing but praise God Messiah together, and that it
was their inmost gladness to do so, so that they did not desire to leave that
state. Hence it might be inferred, that unanimity results from the harmony of
form, besides many things which might hence be concluded . 1747, Dec. 16.
That those Spirits who are not yet initiated, are urged on, or are carried away, as it
were, by the Power of a Stream, that they may be present [in Societies and in
itiated].*
357. I have also observed that novitiate spirits, not yet accustomed [to live
in spiritual association], are carried away, as it were, by a spiritual stream

* There is an additional sentence to this article, " unde flumen si qui sinat spirituals,"
but the construction of it is doubtful. — See Latin Editor's critical notes, p. 444.  Tr.

LARGER DIARY— Part II. 95
[concerning which see above]. I have observed the resistance or reluctance
of those spirits; nevertheless they were compelled to be present [in the
society], and they were drawn, by little and little, towards interior things; and
thus of their own accord, in proportion as they were habituated, they were,
at length, more and more initiated amongst them, so that they could flow al
most in a similar manner. But I doubt whether [whilst thus being initiated]
they could speak and praise together [with others already initiated], because
they are still in a compulsory state ; and although they were obliged to speak
the same thing, still it could not be with a delight similar to that ofthe others,
who do not in the least know that they flow by, or according to, that form, and
that they thus speak and praise, which they do spontaneously, not being in
terrupted by the stream flowing according to the form.— 1747, Dec. 16.
That the Memory of particular [or material] Things, together with the Pride hence re
sulting, is grievous at the first Entrance into the other Life.
358. Every one brings with him into the other life his natural disposition
(indolem), which he had acquired in the life of the body ; thus also those who
had a large memory, and who hence gloried, and desired to make a parade of
it, have the memory so swollen out as to be like a callous or hard substance,
which externally adheres, but which must, in time, become soft; mean
while, it creates a pain in the head, which is as though the scalp were
being torn off.— 1747, Dec. 16.
That in the Harmony of many, the Delights and Happiness of all are communicated
to each.
359. (((( From the heavenly form, it results that each, flowing according to
that form, communicates his beatitude to all, and all to each, so that each is,
as it were, the centre of all ; wherefore the greater the number that constitute
the kingdom of God Messiah, the greater is the happiness- arising from har
monies in every particular order (singulis ordinibns), and it is increased accord
ing to degrees, wherefore it may hence be concluded how ineffable that felici
ty must be, and still constantly increasing.— 1747, Dec. 16. ))))
360. But all must be passive forces to which active, as reacting forces, cor
respond, which are the communications of several with each; hence it also
results that the harmony is the more perfect the greater the number which en
ters into it, and by which it is increased.
That we should daily pray concerning the Kingdom of Heaven ;—what is meant by
daily, or day by day.
361. By "daily," in the Lord's Prayer, is understood every moment, which
may be confirmed by experience, and thus understood ; hence those to whom
eternal felicity has been shown, think that they are, at once, translated into
heaven ; and those who have come out of temptations, imagine that, they shall,
at once, be heirs ofthe eternal kingdom; and those who have labored in the
vineyard think that they ought to have eternal salvation, which they hence at
tribute to themselves. Whereas the contrary is shown to be the fact, namely,

96 SWEDENBORG'S SPIRITUAL DIARY.
they are again cast into dangers, into temptations, and into perils and similar
things, on account of damnation. Hence it may be concluded that daily sAg.
nifies every moment in successive* things, but in the simultaneous things of
the angels, it is changed into a continual glorification of God Messiah, so that
the moments are continuous without discrimination; hence their perceptions
and felicities ; and also their faith, that they constantly receive this from God
Messiah.— 1747, Dec. 17.
That Man in a State of Integrity can never die.
362. I have been taught from experience, that a man who is in a state of
integrity, or in a celestial state, can never die; but that no one was ever in a
celestial state, or a true man, but God Messiah alone. — 1747, Dec. 18.
Who they are that are Drawers of Water.
363. Those who think from the Word without a true faith, that they merit
heaven because they have labored in the vineyard, or have preached and
taught, and hence have thought that they have merited salvation, are, in the
other life, devastated by correspondent phantasies; but principally by this
phantasy,, that they appear to themselves to carry water from lakes or the sea
by which they are surrounded, and to pour it into a canal, that they may give
drink to the flock. When the canal is full they rest, after which they again
pour water into it, which is filled even to overflowing. It appears, indeed; as
though a flock came to drink ; but whether the flock appears to them or not,
is not yet evident [to me]. — 1747, Dec. 18.
That there are not only Fallacies ofthe Senses, but also Phantasies and Imagination^,
which reign among Souls and Spirits, hence their apparent Actuality.
364. It is wonderful that souls and spirits have sense [or sensation] alto
gether as in the body,— thus they have the sense of touch, as when they
touch their garments. In like manner as to cupidities and appetites, heat;
cold, yea, perspirations, which are as actual as in the body ; when, never
theless, they cannot be otherwise called than phantasies ; but inasmuch as
the sense is real, such as it is in the body, they are, as it were, real sensations.
These and similar things are induced upon spirits by an imaginative direc
tion, which is evident from very many things.
365. Hence it is sufficiently manifest and may be indubitably concluded,
that man does not live, but that he imagines himself to live, — thus that life
belongs to God Messiah alone, although man appears to live ; this conclusion
is so evident and confirmed, that it cannot be denied by any soul that has any
rational principle left. — 1747, Dec: 18.
Who they are that form the Heart and the Lungs in the Kingdom of God Messiah.
366. It was said above, that the heavenly kingdom is like one man, because:
the minutest particulars correspond to the Only Man, — God Messiah. But in
* In order to understand this, it is necessary that the reader should have proper idea!
concerning successive and simultaneous order. — See D. L. IV. 205.

LARGER DIARY— Part II. 97
respect to the heart, this is, as it were; formed to a correspondence of those
things which are in the inmost principles ; and also the lungs ; for the fluxion,
so called, of those things is similar, and the thought Of them is similar. A con-
jugial union is represented by the lungs, by a wonderful reciprocation ; this
was represented in me by the angels during a whole night, and at the same
time, when awake, in the likeness of a fluxion (fluentis), as it appeared, in the
heart, and thus forming the heart; and afterwards, when awake, they re
presented it in respect to the lungs ; when it was observed that they had their
own breath, and that I had mine, and that there was a union between the two
by mutual correspondence.— 1747, Dec. 19.
Who they are that form the Kidnerys;
367. The spirits who form the kidneys are they who desire to dissipate
falses from truths, and thus to purify spiritual things, which is effected in an
incomprehensible manner, — hence the effects of separating in the kidneys *
[are produced].— 1747, Dec. 20.
Who they are that form the Liver;
368. ((((Those spirits, however, who form the liver, have something of
innocence in them, wherefore also the liver in infants is the greatest organ of
the body, and the infant is thereby nourished; thus the liver acts the part of
several viscera.— 1747, Dec. 20. ))))
That it is the Conatus [the active Effort] of the Heavens which holds loll Things']
together.
369. This was shown to me by a real activity which camfe tb'irty sensation;
namely, that there is Such a formation, and thus a conservation, of the viscera
in the body [as exists in the heavens], and consequently such a correspon
dence of the universal heaven with each man; which correspondence is
formed from the imperceptible effort or conatus of all things, for from the
conatus [or effort] arises the act, and from the act (another) conatus. — 1747,
Dec. 20. What bodily Peace is.-
370. Bodily peace is properly the health ofthe body, and of all its members ;
but, besides health, there is also a peace of the whole body, which is per
ceptible and delightful, and" whioh was shown to me by an actual and per
ceptible operation of spirits according to the viscera of the body, or conformable
to the formation of the viscera; hence is bodily [Or Corporeal] peace. — ¦•
1747, Dec. 20.
Those who in the Life of the Body desire to be the greatest in Heaven, from the
Cupidity of Envy, and to rule over all, become Devils.
371. By the experience of several days I have been taught, that those who
in the world desire to be eminent above others after the life of the body, and
* Respecting the correspondence of the kidneys, see below, 959—966 ; and also A: C
5380—5386 ; and ofthe liver, see A. C. 51B3, 5185/
VOL. I. 7

98 SWEDENBORG'S SPIRITUAL DIARY.
are thus affected with envy against others who are better than themselves,
become devils, and cherish similar machinations. They desire to learn those
things which are spiritual, from no other end than that, by their means, and
by their own power, they may be pre-eminent over others, whom they thus
envy. Whereas heavenly affection consists in desiring to raise others into
heaven, although the person so desiring should become the least. Those who
are of such a nature as to envy others, and to desire pre-eminence over them
in heaven, can be the subjects of several spirits, a fact which has been ob
served .—1747, Dec. 20.*
That the rational and intellectual Principle of Man can be diminished, and also
taken away from Man and Spirit, according to the good Pleasure of God
Messiah.
372. I have been taught from manifest experience, that the rational and
intellectual principle can be taken away either almost entirely, or partially,
from souls, and again restored to them ; for the rational and intellectual prin
ciple is a gift of God Messiah only. When this principle is taken away the
souls are devils, and act solely from a certain natural instinct, and are, as it
were, in sleep ; and when it is restored to them they know no otherwise than
that they have been , in sleep. These things were shown to me for several
days. .When they are in that state they act according to their radical evil,
each according to the quality of the root, and indeed, contrary to order, to
heaven and its truths, — in a word, they are devils of various quality. That
the intellectual principle is taken away from them was manifestly shown, and
also their natural instincts, which are not like the instincts of brute animals,
but are from a diabolical principle; inasmuch as they then continually, act,
against spiritual and celestial things, and think that they can do all. things
from them,se;lyes.— 1747, Dec. 21. t
37.3. Hence it may also be concluded of what nature that man is, who, by
his natural instinct, or by his nature derived from an hereditary root, enters
into spiritual things, because he thus thinks he has all things, even the most
particular, from himself, and thus governs all things.
On Hell, and on the Cruelty of the Infernals.
374. The cruelty of the infernals can never be described ; they act from
phantasies in a most cruel manner against others, upon whom they practise
such cruelties, that if they were described, they would cause horror. For if
they could practise their cruelties according to their phantasies,, the butcheries
would be more cruel than those of the most ferocious beasts. By their phan
tasies they bring forth, as it were, axes and such like instruments of death, t
* Respecting the nature and use ofthe subjects here mentioned, see A. C. 4403, 5S56.
f This state* to which all wicked spirits are finally reduced, and in which they lose
their rational and intellectual principle, may be illustrated by the case of drunkenness,
in which state we know the rational principle is, as it were, taken away, and the indi
vidual is left to the insane impulses, of his fallen nature. — Tr.
i The letter of the Word, which is frequently expressed according to appearances in
the spiritual world, corroborates the above description of the cruelty of the wicked • thus
it is said, "that his words are drawn swords." (Psalm lv. 21.) This and similar state
ments are not merely figures of speech, but real correspondences, which appear in the
world of spirits, and are representatives of the direful thoughts' or phantasies of the
wicked. — Tb.

LARGER DIARY— Part II. 99
and unless God Messiah were to subdue their savage attempts, those whom
they intend to torment would have a most cruel sense [of their torments].
For such is the power of phantasies among souls, that they can induce, as it
were, a bodily sensation, and thus excruciating pains. But God Messiah
obviates, or removes, these sensations, and takes away the deadly instruments
from them. In a word, these cruelties are more horrible than any one can
possibly believe. The human race, which is worse than the most ferocious
beasts, would have exercised such cruelties unless God Messiah had redeemed
and saved them; and thus He continually delivers them from infernal tor
ments.— 1747, Dec. 21.
375. Under my feet there was, from their atrocious tumults, a trembling
experienced, which continued so long that I could plainly perceive their
ferocities. It should be observed, that the phantasies of spirits are such as
actually to induce a sense or feeling entirely like that of the body, when they
intend or direct their phantasies [to any spirit], but God Messiah destroys
these phantasies. This no one could believe, unless he knew it. Yea, they
could induce direful pains even on human bodies,* and similar things which
are incredible, unless God Messiah continually prevented them.
That diabolical Spirits, by their Phantasies, bring not only upon themselves but also
upon Men, most acute pains and Tortures.
376. From many things I can assert, that souls and spirits can bring upon
themselves, from phantasies alone, painful sufferings, and likewise upon men,
such as none could believe ; it is, however, so true, that I can fully attest it,
not only from experience sufficiently abundant and frequent in myself, but also
from the sensibility of souls and spirits when they are tormented by similar'
phantasies ; so that the fact is most certain. For every sense like the bodily
senses can' be induced upon souls, as sight, smell, touch, hearing, yea, cupi»
dities and appetites, and indeed in a manner so strong, or vivid, as scarcely to
be more so in the body itself; thus also a most cruel sense of pain would be
induced by the diabolic crew, unless God Messiah [continually] saved souls
from such a hell.— Dec. 21, 1747.
That various Phantasies follow Souls from the Life ofthe Body.
377. (((((( The phantasies, such as they were in the life of the body, do not
follow souls, but they are changed into others which are unknown ; thus it is
that certain phantasies corresponding to the life are contracted, or formed, as
that of the hewers of wood arid the drawers of water, which we mentioned
above [330, 363]. The phantasies of those who on earth had been violent and
unmerciful, in whatever way, are changed into incredible cruelty ; namely,
they desire to massacre their companions, or whomsoever they meet', and to
hew them in pieces with axes, tormenting them in very various ways ; and
with these cruelties they are so delighted that they constitute their chief plea>
sure. Those who were bloodthirsty, of whom blood is predicated, love to tor*
* Thus it is said in Psalm lxxviii. 49, that "He sent evil angels among them," to denote
that the torments, diseases, and destruction brought upon the people of Israel in the
wilderness, were caused by the direful agency of evil spirits, see above, 179, note.— Tr.,

100 SWEDENBORG'S SPIRITUAL DIARY.
ment a man even to blood, at the sight of which they are greatly delighted.
Thus it is that a life of unmercifulness is changed into such phantasies ; which
souls cannot [at first] know. From avarice burst forth phantasies of small
animals ugly and filthy, such as mice of various kinds, and innumerable other
beasts which were never seen upon earth ; and also of filthy lice ; these phan
tasies are formed according to the nature of the avarice, and according to the
disposition [animus] from which, or on account of which, they are avaricious.
The phantasy of the diabolic crew, is the desire to be in stinking places (senti-
nis), and when' they behold such places, they think their abodes are there, with
which they are greatly delighted, and in which they consider their heaven to
be. This has been made known to me by much experi ence .—1747, Dec. 22.))))))
That Phantasies which belong to the natural Man, after Souls have been created anew,
are changed into Images of Men.
378. [This occurs] because all evil is changed by God Messiah into goad,—
thus phantasies, such as are represented by foftl and filthy animals, which are
the ideas of phantasies, ate turned into human images of various beauty; for
every idea, or the least image of a man, entirely resembles a man in effigy ; or
there is the effigy of the man in every one of his ideas.— 1747, Dec. 22.
That external Joy, as though it was heavenly, can be induced upon Man, which never
theless is impure, however Souls may imagine it to be eminently heavenly.
379. (This day, when first awake, I was surrounded by numerous spirits of
diverse character, some of whom desired to induce [upon me] from deception,
their heavenly joy ; which is effected by a transferring of one's own joy or de
light to another, from whatever cause [whether good or evil] that delight may
exist. Thus the diabolical crew, under the feet, from the phantasy of cruelty
so infused it [into me}, that I hence experienced a certain delight whieh occu
pied my entire body, even the viscera; and, indeed, in such a way, that I
thought I was in heavenly joy amongst the happy, for I was, [as it were], en
tirely dissolved in delicious sensations, such as are experienced in delightful
warm baths. I did not perceive or feel the causes of the delights, that they
proceeded from cruelly, Or from deception; but they were delights in which
such things were not felt, because they were according to the objects, and the
state of the subject, as when a man is in a peaceful state, he beholds every
thing in peace, even those objects which are not pacific ; and, on the contrary,
he who is in an angry state, is excited to anger by all things, and is even angry
with the sport of children, &c, &c. Besides these corporeal external delights,
interior delights were also infused by other spirits who desired to induce upon
me delights, because of a certain veneration [in whieh they held me]. I could
not know who these other spirits were, nor could I explore their intentions, so
as to ascertain from what origin their delights were ; I was, however, for some
time, in the sweetness of concurrent delights, and I conversed concerning that
sweetness, by replying to those who wished to seduce me, and to persuade me
that it was heavenly joy. I do not remember the replies I made to them ; but
inasmuch as I perceived no deceit, I thought it might be a heavenly joy, but

LARGER DIARY— Part II. 101
external, thus flowing from external causes, and therefore not permanent ; and
hence I desired to remove myself from it, and to reject it, because it did not
flow from inmost principles. Inmost principles are such, that these external
delights thus perceived might serve them as a body, which [however] is im
mediately laid aside and disregarded as soon as delight from inmost principles
is felt. But as to this body* of delights [now experienced], I have heard that
it was filthy, although I could not perceive it,— 1747, Dec. 22.)
It is now said that such a delight was given to Abraham,-}- but that from its
continuation, he says it is diminished ; and he doubts whether it can continue
any longer, as he now knows that there is a more interior or celestial delight.
Besides these there are also other States which afflict Souls.
380. Besides the states above mentioned, there are also others [which afflict
spirits] ; namely, they think that they carry men on the back, who interrogate
them, nor do they cease interrogating, before they have received a true an
swer ; thus they carry them as a burden, nor can they be delivered from them
until the time of delivery comes. Some [are afflicted] in another manner, such
as lying on the back, and downwards on a declivity, and there they desire to
stay [until their vastation is accomplished]. There are those who console
them there, especially such as have been contented with their lot; [they need
this consolation] for the extremity [or the time of their delivery] is removed or
concealed from them. There are others who wander about, and wherever
they go, they inquire whether there is any other labor for them to do ; after
they are informed that there is no labor, they wander further until they find it.
—1747, Dec. 23.
That some who are Enemies to the Faith will enjoy a certain external Delight, which
they call heavenly.
381. As before stated [379], there are some who are enemies to the true faith,
and who still continually contend against faith, and excite others to infidelity,
alluring them by this, that they number themselves amongst the happy. But
their delight is only external, like that of infidels in the world, and, indeed,
still greater; but because it is external only, and opposed, like the joys of infi
dels in the world, to internal and true joy, it comes to an end, and is changed
into miseries and pains. The reasons why they are still tolerated, and sustain
ed in that external happiness, or apparent joy, is, because in the meantime
their remaining truths and goods are diminished ; so that at length they have
* The author employs the term body here in the sense of ultimate, because all delights
are in their fulness only when in ullimates. — Tr.
¦f "We have seen above (340, note) that spirits have the idea of certain persons connect
ed with their religious persuasion deeply impressed upon their minds. Thus the Maho
medans have an idea of Mahomed, and the Jews have an idea of Abraham ; it was also
stated that it is according to order, that such persons, either real, or others representing
them, should be presented to Mahomedan and Jewish spirits, on their entrance into the
spiritual world, because by this means, if capable of being saved, they are divested of
their phantasies concerning such persons, and are led into the truth, and thus to the Lord.
Now the Abraham here meant was most probably acertain spirit, who, for the time being,
served this purpose in respect to Jewish spirits; see above, 281, and especially the work
on " Conjugial Love," &c., No. 6, which is instructive as to this subject. — Tr.

102 SWEDENBORG'S SPIRITUAL DIARY.
so little residue left of what is true and good, that they can scarcely be kept
even in that external state of happiness, unless they repent whilst there is still
time. This was declared to Abraham and to his crew, of whom mention was
made above [379]. It is similar with those spirits and furies who still wander
about in the ultimate heaven. Wherefore those who desire to enter into truly
heavenly joy, must undergo temptations, punishments, and vastations (which
they cannot avoid, unless they desire to remain in externals) : and thus, in pro
cess of time, have their residuary principles [of what is evil and false] consum
ed, or destroyed.*— 1747, Dec. 23.
That the Words of God Messiah penetrate into the Heavens, and into the interior, yea,
inmost Principles of Spirits and Angels.
382. When the Word of God Messiah is read, it penetrates every one accord
ing to his state ; thus with those who are in the body it scarcely penetrates
within the senses of the body ; but with the souls of the dead, with spirits and
angels, it penetrates into their inmost principles. And, as I could conclude
from the assertions ofthe angels, from the reading only [of the Word], or from
conversation only [respecting it], all in the heavens are affected by it, if God
Messiah pleases. That it has a similar effect, and, indeed, causes an insertion,
or introduction into heaven, I know to be a certain fact, from those things
which have been said and read [from the Word] by me, which things some
times came to a great number, with dissimilar efficacy, and penetrated to their
inmost principles.
383. Hence it is abundantly evident, that those things which were said by
God Messiah, filled the universal heaven with such an efficacy, that every one
is thereby affected. This is the efficacy of the Word, and this is its life.— 1747,
Dec. 23.
(( That the avaricious after Death, appear to themselves shut up in subterranean Cells
where there are Mice.))
.384 ((((( There are degrees of avarice, and also ends of avarice; those who
lo.ve mpney only as an end, which they conceal in cells, appear to themselves
to dwell jn cells, where their treasures are, and there to be infested with great
mice, and, as it were, mountain rats, in order that they may hence recede [or
abstain from their lust]. But still they do not recede until they are wearied out,
When they at length roll themselves [as it were] out of these their sepulchres.
—1747, Dec. 24.)))))
* What is stated in this and in other parts of the Diary respecting the states of those
who are in external or apparent joy, before they come to their final state, reminds us of
the Lord's words, where He says — " Woe unto you that laugh now, for ye shall mown ami
weep." (Luke vi. 25.) For laughing denotes here all those external delights, of whioh
laughing is obviously the correspondent emblem, and a woe is pronounced upon them by
Divine Truth, in order to teach us, that such delights as do not spring from what is hea
venly in the internal man, will eventually be changed into mourning and weeping, that is,
into infernal pains and miseries. The " ultimate heaven" mentioned in this number, i»
that heaven so often alluded to above, which was destroyed at the time of the Last Judg
ment, see above, 223, note. — Tr.

LARGER DIARY— Part n. 103
They who love Libraries as Treasures, and who are Book-worms (libris legendis se
ingurgitant), dwell also, according to the Degree of that Cupidity, and according to
the Ends they have in view, in Cells.
385. There are some who are actuated solely by a cupidity of reading, and of
retaining in the memory the things they read, for the sake of their own glory
and fame. Such [when they become spirits] appear to themselves to dwell in
subterraneous places, and there to have books, and to read them ; and also
candles, which, however, are extinguished. But that they may be wearied
out with such phantasies, they are said sometimes to be infested with mice,
and animals of that kind, which at length cause them to desist from such a
lust.— 1747, Dec. 24
Those who indulge in lascivious Practices, in like Manner appear to themselves to be in
subterraneous Places.
386. Those who have loved a lascivious life, indulging lascivious practicest
in a secret or clandestine manner, appear also to dwell in subterraneous places,
as in cells, furnished with candles, and with such things as are [correspon
dences] of their lascivious licentiousness in secret. For when they depart this
life, phantasies reign, and are changed into such, or similar things. They are
infested also, according to the degree and the end with which they indulge in
such practices, as it were, by mice, and also by filthy insects, which are repre
sentative of the ends within their licentiousness. Aud although they do not
know that such ends were within, they are, however, manifested by filthy in
sects and similar things, until they abstain from such lusts. For a soul {or
feeling of aversion from such lusts] must be first given by phantasies, by which
they are, by degrees, averted from them. Thus in the place of pleasure they
are tormented with direful phantasies, which occupy or infesfthem until they
so abhor such pleasures, that they desire them no more, and thus they at length
hold them in aversion, yea, in abhorrence ; and this is effected according to the
end or the secret loves [which they had in such practices]. — 1747, Dec. 24.
That there are filthy and fetid small Animals, by which they are infested and tormented.
387. All phantasies which spring from corporeal love, or from any unlawful
love, have, as their [correspondent] companions, animals which are filthy, fetid,
and horrible, and which are observed by them when they are in their unlawful
phantasies, which instigate their cupidities, or voluptuous pleasures, in which
they perceived the greatest delight; and thus they mix up their delight with
such things as strike horror. The species of insect are indefinite [in number],
a part of which I have seen represented ; but they are innumerable, composed
or formed according to the mixture of phantasies with their loves or ends. All
these things infallibly follow and accompany natural men who live in an in
verted order of life. Thus a most direful hell arises from their voluptuous
pleasures, for in proportion as they have had a sense of delight in such plea
sures they suffer pain and horror, when their worldly and corporeal things,
which they thought were heavenly, are changed into infernal things. — 1747,
Dec. 24.

104 SWEDENBORG'S SPIRITUAL DIARY.
Those who alone wish to possess worldly Things, and to exclude all others hence, are at
length rejected from Heaven.
388. Those who are such as desire to possess all things on earth and in the
world, and who hate others in comparison with themselves, condemning them
as though they should be considered as the dirt of the streets, have afterwards
quite a contrary, lot. At first they appear to themselves [from phantasies] to
dwell in the highest places of heaven, and, indeed, like others, to enjoy the
highest degree, of pleasure. Hence they lopk down upon all as vile, and as
deeply under their feet ; but they are soon cast down, and become the lowest,
and are abject and vile in a similar degree to that in which they considered
and hated others :— for the love of all is heavenly and divine.— 1747, Dec. 24.
That it is only Phantasies which cause them to appear such, and, indeed, ihe Phantasies
are of such u nature, that the Souls, when in that state, can by no means
distinguish them from Realities.
389. It was said and shown above in several places, that only phantasies
reign with those who are in impure loves, which have, as it were, so much
actuality, that they think they sensibly touch things, as garments and the like,
precisely as in the body; in like manner they appear to themselves to be in
subterranean cells [or caves], and also to be aloft in heaven above others,
whereas they are dispersed throughout the entire world [of spirits]. If the
phantasies be only bent or changed, those who are in the lowest parts may
appear to themselves to be in the highest, &c— 1747, Dec. 24.
Concerning the Torment of those who use Violence against others, and hence rejoice
that they oppress them, — thus of those of whom Blood, Violence, and Oppression
are predicated.
391.* Inasmuch as corresponding phantasies remain after the life ofthe
body, and the interiors are then open, they who were violent and oppressors
of their neighbor, from whatever cupidity it might be, are so tormented [by
their own evils] in hell, that those whom they pursue with phantasy, they
[seem to] butcher, massacre, and hack with the greatest cupidity, and torment
them in a thousand other ways. They who were bloody delight chiefly in
blood, and the greater the torment they inflict the greater is their delight,
which is said to be so great with them, as to surpass all other delights. Such,
however, are, in their turn, exposed to similar torments by their associates,
with the infliction of which they are similarly delighted. In this manner they
are so long tormented, until they desist from such cruelties ; and because the
horror of retaliation seizes upon them, that delight at length perishes, and thus
they are devastated.— 1747, Dec. 24.
That Idolaters, such as the Africans and others, are governed, after the Life of the
Body, by wonderful Phantasies, and are thus devastated.
392. It was shown to me by a vision, what phantasies after death remain
with those who are idolaters, or what kind of life follows them. They appear
* This number follows 389, as in the original.

LARGER DIARY— Part II. 105
to themselves to be turned into dark small animals, and to inhabit small huts
constructed of clay, from which they go out and return; they thus lead a life
pretty content, if they be not infested by those who would destroy their clay
huts, and whom they call devils : such [devils] appeared to me with a face
indeed human, but fierce or implacable. These, as they say, destroy their
huts and lacerate them, and, like cats, pursue and bite them, and are conse
quently much dreaded. Hence they remove, and build huts elsewhere ; but
they are again, in like manner, infested, until they are, at length, wearied out
with that lowest kind of life. In the meantime they have a worship cor
responding to their idolatrous worship ; it is a marble basis, upon which
those who are of a similar life are carried about ; these they worship from
the heart.
393. After they have been wearied out with frequent lacerations and
infestations, they are transmitted into a better state, and appear to them
selves to have put on human bodies, but. with faces like apes, which can be
bent forwards and backwards, so that they can look around them lest any
injury should happen to them from enemies from whom they flee. After this,
they inhabit beautiful houses, like small palaces ; and after they have finished
this [kind of] life they disappear, for their devastation is then accomplished,
so that they entirely forget their former idolatrous life in the world, and are
instructed and renewed.
394. Moreover, there are also others who, being associated around a great
swan, or a swan with a long neck extending upwards, follow it : such a phan
tasy prevails with those who, in the life ofthe body, appeared to themselves
to be learned.*— 1747, Dec. 25.
((((((That Delights may be transmitted from one to several.
395. It is wonderful in the other life, that the delights of one can not only
be communicated with several others by speech and expressions, and thus
follow the sensations of each according to his genius ; but also that delights
can affect others by a real transmission into them, which fact derives its
origin from the heavenly marriage ; hence the delights of marriages upon
earth, and the communications [of delight] between the married partners. —
1747, Dec. 25.
In heaven this is effected by the Lord through ideas of speech, and also
through the mutual love of angels, so that each wills or desires the good of
another, which is a transmission from the Lord.))))))
A Comi>arison of [Man's] Nature (indolis) with Trees and Fruits. There is Nothing
in the World which is not a Representation of celestial Things, and, as it were, the
Effect of spiritual Things.
396. Whatever things are in the vegetable and animal kingdom, are
* The author, in the above article, describes the way in which certain gross idolaters
are gradually devastated as to their idolatrous life ; however strange this may appear to
the reader, it will be found, on reflection, to be the only manner in which such idolatrous
principles can be laid aside,, and new life from the Lord received in the place thereof.
This moFt gross external idolatry, however, is not so deadly in its nature as that internal
idolatry of every selfish and worldly love, to which so many so-called Christians are
victims. — Tr.

106 SWEDENBORG'S SPIRITUAL DIARY.
representations, and, as it were, effects of things spiritual and celestial,, and
indeed in indefinite variety. For natural things could in no wise exist, nor
subsist, but from spiritual things; a fact which might be demonstrated by
innumerable considerations. I shall here only show how the nature [or
character, indoles] is formed in man whilst he is ignorant of it, as it is [repre
sentatively] seen in trees and their fruits* as in apples and others; — the super.
flees ot the bark is the mother of the fruit of the interiors, or of the kernels,;
by the superfices, and the fibres hence extented, all interior things are formed:;
the taste or flavor represents the delight. After the interiors are formed from
the superfices by fibres ramified from every part, then, as in almonds,:the
shells are separated, and the kernels, or nuclei, remain. The process of these
things is similar to that by which man's nature (indoles) is formed from know
ledges, thus from intellectual things, whence his nature is derived, whieh is
like a kernel, or nucleus, thus formed. From the flavor of the kernels it is
evident of what sap or life the man had been. These things were written in
the presence of angels and spirits  1747, Dec. 25.
(((((( Inasmuch as this nature, or as human souls are, in many cases, like
unripe and bitter fruits, the odor of which is fetid, they cannot, therefore, he
otherwise compared [than to such sour fruits, see Isaiah v. 2 — 4]; they -must
consequently be reformed in good ground.))))))
A Vision by Day concerning those who are devoted to the Table, and who 1km
indulge the Flesh.
397. In the middle of the day at dinner, an angel who was with me con-
Versed, saying, that I should not indulge the belly too much at table. Whilst
he was with me, there clearly appeared to me, as it were, a vapor, exuding
from the pores of the body, like a watery vapor [a mist], extremely visible,
which fell towards the earth where the carpet was, upon which the vapor
being collected, was changed into various little worms, which being collected
under the table, burnt [or flashed] off in a moment with a noise or sound.
Seeing a fiery light in this vapor, and hearing a sound, I thought that thus
all the worms which could be generated from an immoderate appetite, were
ejected from my body, and thus burnt, and that I was then purified from them,
Hence it could be concluded [from these representatives] what luxuries and
similar things carry in their bosom.— 1745, April*
* The reader will observe that this date is not consecutive either with the preceding,
or the following, and the author must have inserted this occurrence here either from
memory, or from some notes which he wrote on the occasion, in order to preserve it. 5l
is supposed that this occurrence was the same as that which the author is said to have
mentioned to Mr. Robsahm, the director of the bank at Stockholm, and to Dr. Beyer,
professor of Greek at Gottenburg; but there are so many things there stated whieh are
not mentioned here, that if they should be the same occurrence, it shows us how many
things are added to an account by tradition, and how vain and dangerous it is to rely
upon tradition as a medium of conveying truth to mankind. This occurrence is also
supposed to be the first intimation of the opening of the author's spiritual sight to an
open intercourse withnrre. world of spirits, and it is on record, that Swedenborg was then
at a hotel in London, where this vision occurred. He had probably just superintended
his work "On the Love and Worship of God," &c. through the press; for this work fff»
printed in London in 1745. — Tr.

LARGER DIARY— Part II. 107
On Permissions.
398. The doctrine of permissions is an entire (integra) doctrine ; he who
does not understand permissions, or conclude [rightly] concerning them, falls
into doubtful and negative things respecting the power of God Messiah over
the universe. But this should be known, that without permission no one can
be reformed, for opposites must be induced in order that the forms of truth
and good may exist ; which forms have, from opposites. their existence, and
consequently their perception, and similar states. Hence are temptations,
vastations, punishments, persecutions of the faithful and of the faith, and
many things besides. In a word, without the permission of evils, which must
be understood in a proper or wise sense, man can never be regenerated, and
led to those attainments or capacities (facultates), so that he can be bent by
God Messiah to good, with some perception [of its nature], consequently, with
some degree of happiness. — 1747, Dec. 25.
That evil Spirits can permissively [or when permitted] induce almost any Sense what
soever, as it were, celestial, when, nevertheless, it is feigned and external.
399. This day, whilst awake in the night, I was infested by the worst of
spirits, who endeavored to destroy celestial things ; they induced upon me
a delicate sense [or sensation], which emulated the sense of celestial delights,
and also the sense of conjugial delight, so that scarcely any difference could
be discerned ; but being admonished, I learnt that all those things were
fictitious and feigned. For this they had from their delight of destroying, in
their way, celestial things, and they transferred it into me, as may be seen
above (379). Thus, man can never discern between diabolic and celestial
things, except from God Messiah, and consequently except by faith in Him. —
1747, Dec. 25.
Tliat the Souls of the dead receive many Attainments, or Capacities (facultates), after
the Death of the Body, above those they possessed whilst living in the Body.
400. The souls of the dead, whether a short or a long time after the death
of the body, before they are consociated with spirits, are very dull, and know
almost nothing. But as soon as they are associated with several, they acquire
a strength of ingenuity [or of understanding], possessing not only the acumen
which they had in the body, but when they are associated with their like in
a certain way, so that they can serve as the subjects of concentrations,* their
ingenuity, of whatever quality it may be, is sharpened to so great a degree,
that they are much more acute than when in the life of the body. Moreover,
they do not then act from the memory of material things,f which memory in
the life of the body withdraws them [from such a concentration] ; but they
act at the same time from a certain instinct. Hence also they perceive more
interiorly and fully the sense of a discourse, because their mind is abstracted
from the body and its objects, so that the perception in the body can scarcely
penetrate so far. Moreover, they can speak with a man in his own language,
* Respecting these subjects, see A. C. 4403, 5856. — Tr.
f As to the memory of particular [or material] things, see above, 295.— Tr.

108 SWEDENBORG'S SPIRITUAL DIARY.
wherever he may have been born. In like manner a spirit comes into the
possession of all those things which are in man's memory, so that he seems
[to himself] to be the man, and he also comes into the faculty of understand
ing, but with a difference, retaining his own life, that is, the life of his love ot
cupidity, which causes him to feel in a different manner. Nevertheless, those
spirits are deprived of that life when men are led by them. They can also
most easily put on various states, as the innumerable states of wakefulness
and sleep, besjdes many others. — 1747, Dec. 25.
NB . NB.* Concerning Permissions, that every, even the minutest Particular, tends to the Good
ofthe Universe, or of all.
401. Permissions are also of such a nature, that spirits who think that they
can do and effect all things, arrogate to themselves the power, that they alone
can excite evils in man, and many other things which are unlawful and not
allowable, and indeed by many arts, which are also not lawful, by which
they are accustomed to make signs, thus by magic arts. God Messiah never
concedes these things, but He is said to permit them. What it is to be per
mitted [is evident] from many things, as that they continually desire to excite
disturbances [&c.]. Wherefore the things which they are permitted to do,
are only those which conduce to the emendation of man, of souls, and of
spirits ; other things are not permitted ; all which, even to the minutest parti
culars, God Messiah so rules and governs, that there is not the slightest thing
which they do thus, as it were, permissively, which does not conduce to the good
of many, thus to the good of the universe, and consequently of all ,- for the good of
each is communicable to all in the universe, and indeed it is communicated, when the
kingdom of God Messiah is established. — 1747, Dec. 25.
That from distant Nations several Species of Spirits are formed by their Idols.
402. A soul takes with itself from the world the adoration of that idol which
it had worshiped in the body ; henee they are also led to those whom they
had venerated in the life of the body, that they may there be initiated [into
the truth], and successively put off idolatry. There was one nation collected
around their primate ; it was told me, that they were from the Indies ; they
worshiped the greatest God ; and, indeed, with this rite, that whilst they
worshiped him, they, in a certain manner, magnified themselves, and soon
.afterwards, from the idea which they had with them, prostrated themselves
as worms. Moreover, it was, as it were, implanted in them, to consider the
universal human race in heaven as circumgyrated [or as circumvolving], and
the great God above following with them, and beholding what they did, so
that he was present, and thus resting on the circumvolving sphere. These
spirits were so instructed that they could induce upon their magnate [oi
primate] a species of respiration. These spirits also came to me, and induced
a similar thing upon me, that I might know it from experience. They were
* These letters are placed by the author in the margin, probably to indicate that he
intended to state something more on the subject. The italics at the conclusion of thii
article are as in the original.— Tr.

LARGER DIARY— Part II, 109.
modest and obedientj and they acted in their simplicity. Their vortical [or
spherical] fluxion, as it is with such spirits, proceeded easily. Others after
wards came who performed (pangebant) that in a manner, as it were, still more
pure.— 1747, Dec. 26.
That Mahomedan Spirits are very docile and obedient to their Mahomed, and perform
all offices to him from the Heart ; — it is otherwise with many Spirits from the
Christian World.
403. I have again conversed with Mahomed; and spirits otherwise in
structed were hence sent tome; they were instructed in another and in A
new manner, in making [or causing] delights to Mahomed, or of inducing
pleasures which, he said, he wished to transmit to me, but it was not per
mitted ; he said, however, that he had obtained permission to transmit spirits
that he might show me their docility and obedience, who were then instructed
that they should worship God Messiah alone, and indeed both small and great,
for every one is allowed to worship God Messiah, who rules the universe ;
with which instruction they were delighted (accensi), and they most humbly
gave thanks to God, promising that they would lay to heart what they had
heard.— 1747, Dec. 26.
They were taught to induce a kind of bath from the head to the feet with
delight. Concerning the Life and Punishment of those who, in the Life [of the Body] had
wished to acquire Gain to themselves, and to consult for themselves alone.
404. (((((( There were certain spirits who, in life, had wished to acquire
gain to themselves alone, and, indeed, by that art by which busy traders are
accustomed [to acquire it]; namely, by insinuating themselves, that they may
acquire gain from others, being covetously intent upon their wealth, to which,
under [the appearance of] friendship, they covetously direct their mind.
Such wander about, and, wherever they come, inquire whether they can be
with them, )))))) ((((( saying, that they are pobr, wherefore they are received ;
but because they are covetously intent upon their wealth, or possessions, they
are hence driven away ; wherefore they wander about again, and act the
same things, until they have learnt))))) ((((to speak one thing and think
another, which they do with so much skill, that spirits cannot know but that
they are such as they say they are. )))) Such a spirit also came to me, and
asked whether he might remain with me, serving me ; to whom I replied,
that I am nothing, but that evtery one is received by God Messiah. But be
cause they were of such a nature, and probably wished to say one thing with
the lips, and to have another thing in the heart, therefore there was given to
them the power over one bi punishing him in a miserable manner ; for there
were several dissentient spirits who wished to have him for a subject ((((( of
speaking and acting, and since such spirits were contrary to one another, that
subject was miserably discerpted, or by being acted upon by two sides, was
lacerated, and this continually for about the space of an hour; yea, by phan-f
tasies they induced upon him a species of body, and thus they endeavored

110 SWEBENBORG'S SPIRITUAL DIARY.
to lacerate the whole and the parts ; how much pain he hence felt I do not
know, ))))) for the pain is mitigated according to the degree and grievousness
of the dissimulation ; he who spake with me said it was most cruel ; it became
more and more painful as the phantasy that it was the body f.that suffered],
was induced, with a sensation like that experienced in the body : the suffering
ss also painful in proportion as weariness and resistance are induced, so that
he desires to be liberated and delivered from them, for it is impossible that he
can deliver himself; it is a species of minute discerption. The lacerating
spirits confessed that they derived much pleasure from thus tormenting souls,
wherefore the spirits associated with them were permitted, in order and pro
gress of time, to torment them, that they might hence learn to abstain from
such a pleasure, and at length hold it in abhorrence. They were then sent
away, and, having changed their speech, they came to [other] spirits, that
they might insinuate themselves, but they were again cast out, because the
spirits recognized them, and said that they insinuated themselves only that
they might deprive them of their goods ; for the phantasy is also induced
upon spirits (((((((that they have riches, upon which such spirits are covetously
intent ; it was stated, that they were also punished elsewhere. Such a lot
awaits those who, under the appearance of friendship, impose upon others
that they may deprive them of their riches, as is the case with very many in
the world. )))))))* Such spirits wander about as in desert places, and when
they find any companions whom they deceive, they are punished and cast
out.; thus they are more miserable than such friends can suppose. These last
words were written from him who was amongst robbers, and who was thus
discerpted-t— 1747, Dec. 26.
That the Spirits and Souls who speak with me, are Subjects in which many are
concentrated.
405. Froai experience I have at length been taught that the spirits who speak
with me, are the subjects, or, as it were, the concentrations of many spirits;
because all spirits, even the wicked, are distinguished into their genera and
species. — 1747, Dec 26.
Concerning the Coid of those who belong to the diabolic Crew.
406. As often as it was permitted that few or many of the diabolic crew, or
from hell, should approach, I was seized with cold in a greater or less degree,
and, indeed, in various parts of the body, around the ^head, about the ears,
around the body, and about the feet. From the cold I could know of their ap
proach, and also from the blast (flat/a) which was for the most part cold ; and
1 conversed with them almost as often [as they came]. They are governed,
as before stated, by evil, or by natural malignity, as it were by instinct, and
* In this article the reader will observe many parentheses, which, as stated in the Pre
face, denote that the author had so many times drawn his pen over the parts thus included;
not to shew that such parts were cancelled by him, but probably to indicate that they had
so many times come under his view, when he was writing out his works for the press.
The reader will observe that these parentheses do not interrupt the reading. — Tr.
t Respecting the punishment called discerption, which is a tearing asunder of the parts
ofthe body, see A. C. 829, 937, 359.— Ta.

LARGER DIARY— Part II. Ill
are deprived of every thing rational, so that they know not- what they do;
nevertheless, they think themselves more intelligent than all in heaven, and are
supremely desirous of rule . Wherefore, as their malignity is so enrooted, and as
they are incapable of understanding, it was my duty, from commiseration, to
speak modestly with them ; which those who had not long departed from the
life of the body wondered at, because they had brought with them the idea,
(((((( that they ought not to speak with devils, but that they should continually
castigate them ; but they were instructed how the case is, for when God Mes
siah protects a man, nothing can hurt him, nor would he be hurt if the whole
of hell, both from without and within, were to surround him, as is abundantly
evident to me from much and prodigious experience. — 1747, Dec. 26.))))))
Concerning Mahomedan Spirits.
407. This day spirits were also transmitted to me from Mahomed, who were
taught by their methods, whilst they were flowing in vortical [or spherical]
forms [see above 403], to imitate lavations or washings from the sole of the
foot upwards [to the head] ; — they acted upon me with such an imitation, that
I cannot doubt that those who hence derive a pleasant sensation, are delight
ed therewith ; — I also conversed a little with Mahomed.* — 1747, Dec. 27.
Those who were instructed and who would not acknowledge God Messiah, were thrust
down and cast out of Heaven.
408. During some days there were those in the heaven of spirits, who ex
cited a disturbance, and persuaded others, that God Messiah is not the Media
tor, besides other things which they uttered from phantasy, and seduced many ;
wherefore there was, as it were, a rebellion, some spirits having associated
themselves to them. Inasmuch as this continued for some days, God Messiah,
as it were, disappeared from me, so that He was not seen by me as before in
spiritual vision, and thus I was left to the phantasy of those spirits, who solely
acknowledge Jehovah the Father of God Messiah without a mediator, which
was granted me to perceive in a spiritual vision [that is, with a spiritual dis
cernment], and I wondered what would hence result I soon heard, and also
perceived by spiritual vision, that the rebels were seized with pain, and that
the crew were cast out, and miserably tormented, — a fact which I now hear
from themselves, [for] they utter lamentations upon lamentations; there are
myriads, as they say, praying that no one may any more suffer himself to be
seduced, unless he is willing to suffer unspeakable torments. Respecting this
and a similar crew, it was understood what God Messiah says concerning him
who had come into the feast not being clothed with a wedding garment, and
who was cast out. [See Matt, xxii.]— 1747, Dec. 28.
Those spirits were cast into a lake. [See Rev. xix., xx.]
On the manifold and various Purification of Spirits insinuating themselves into Hea
ven, and thinking themselves to be in Heaven, because they are admitted by the hea
venly Inhabitants, who love all that come, and believe all things to be genuine before
they are detected.
409. By a continued spiritual vision I have experienced, and I have been
* Respecting Mahomed see above, 340, note.- Ts.

112 SWEDENBORG'S SPIRITUAL DIARY.
constantly instructed by a living voice, that heaven, by diverse means, is puri
fied of those who insinuate themselves into it, and who externally clothe them
selves with, as it were, a wedding garment, and pretend that they are angels-
that is, who in an external form; represent angels, but, in the internal form,
are wolves, and continually try to seduce the faithful. That such are admit
ted by the faithful arises from this : — that, amongst the multitude who are de
livered from the pit,* there are also many of those who are not yet devastated
and who wander about amongst good spirits and angels*, and insinuate them
selves under an angelic form, and according to the genius of their cunning, and
the nature of their remaining deceit, they allure by inherent machinations, the
well-disposed to their party. They are chiefly those who are imbued with the
love of self, and with various worldly loves, which involve [this principle]
that they desire to insinuate themselves into the heavenly marriage, (which is
the same as the marriage feast [Matt, xxii.] to which the whole World is invit
ed), in order that they may afterwards destroy it, and so take possession of su
preme power ; and thus from hatred they act against all in heaven. How
these things are, and in what manner those spirits are detected, and how they
are cast down by troops from that heaven, would be prolix to describe. Those,
however, who afe cast down from the marriage-feast are miserably treated,in-
asmuch as they are cast into a lake, and no one knows when they are brought
out again ; for the time of imprisonment in the lake is varied according to the
malignity of each, and according as it is deeply rooted. If it is only on the
surface, their punishment is easier than that of those Who, from actual evil,
have formed deepfer roots. Many wondered that such crews should exist in
that sphere, where there appears to be nothing but disturbance, confusion, and
condemnation; wherefore, in order that it might be shown to them of what
quality, and how great the heaven of God Messiah is, it was represented by a
Wonderful fluxion of an indefinite number of stars ; and then with a loud voice
it was said, that of such a iiature and magnitude is the heaven of God Messiah,
and that that [disturbing] crew is only an apparent multitude ; for a similar
purification exists every day, and every moment, otherwise man could not be
purified, so that as to all states he could subsist [or remain] in heaven.— 1747,
Dec. 28.
410. Abrahamf also, together with the crew around him, who appeared to
themselves to be in the highest heaven, was also cast down, and is now in the
lower parts (inferioribus), THiich crew, however, consisted of few, and yet they
conspired against the heaven of God Messiah, and against God Messiah him
self. In respect to Abraham we must speak cautiously ; it has been told me,
that he is also now punished. — 1747, Dec. 28.
411. It was told me, that they shall hereafter in Vain seek Abraham, be
cause he will not be anywhere found, nor is his place found any more in heaven-t
* That is, states of vastation, see above, 228, note. — Tr.
t Respecting the Abraham here mentioned, and how this is to be understood, see above,
379, note ; see also 402. — Tr.
f The italics are as in the original ; it is also said of the Dragon and his angels, after
they were cast out of heaven, " that their place was not any more found in heaven"
(Rev. xii. 8,) ; from which it is evident, that the heaven here mentioned in the Word was,
although called heaven, filled with evil spirits, who at the time bf Judgment were cast

LARGER DIARY— Part II. 113
That the Words of Speech cannot express, still less exhaust, any Thing in the third
Heaven; — and also concerning the Efficacy of winged (alatse) Speech in general.
412. By speech alone, and by the pronunciation of words, it can be heard
and perceived in a spiritual manner, unknown to others, what is in those ex
pressions ; it is, at once, manifest that they cannot exhaust [the sense] ; but
what it is that confines (concludat) expressions so finitely, and changes them
into another sense, is not yet evident [to me]. For significative expressions
can also be deprived oftheir signification by the general state of spirits in an
inferior sphere of the ultimate* heaven. Moreover, it is quite certain that the
speech of man can by no means exhaust those things which are interior celes
tial, wherefore they are filled by God Messiah that they come and penetrate
to spirits and angels according to the state and perception of each, and also
according to the effect which the speech is about to produce; — such a speech
may be called winged (alata), but representatively. — 1747, Dec. 28.
There are three general Differences amongst Men and Souls.
413. The human race, and also their souls after the life ofthe body, may be
divided into three kinds :— The first kind is the greatest and most common,
which is like that of wild beasts; that is, contrary to order. The second kind
is indeed in agreement with order, not, however, from a genuine source, but
from a certain inferior source; nevertheless, they look downwards, like the
beasts of the earth ; they can do works, as it were, of charity, but still they
look to worldly things. Such are those who are not in faith in God Messiah;
the well-disposed Gentiles can be reckoned amongst them, since they can be
regenerated more easily than others. The third kind is heavenly, from faith
in God Messiah ; their works are works of charity (charitates), which are the
fruits of faith. I have not heard these things, nor have I conversed with any
one concerning this subject ; but in thought something similar was represent
ed in a kind of dream; I could hence conclude that there is still another kind,
probably intermediate between the first and the second. — 1747, Dec. 28.
That the diabolic Crew desire to dwell nowhere else but in filthy Places (sentinis),
and the like.
414. It may appear wonderful to everybody that the diabolic crew desire to
dwell nowhere but in filthy places, which they have sometimes confessed ;
yea, they have represented to me that they love to abide in filthy places
where there is human dung ; nor do they choose any other places, preferring
them to all others. Certain spirits were greatly indignant at this; but they
nevertheless confessed the same thing before them.f — 1747, Dec. 28.
down, and that heaven itself was said to pass away (Rev. xxi.). Thus when the Word
is understood, it fully corroborates what Swedenborg so often says, concerning this" ulti
mate heaven ;" see above, 223, note. Further particulars respecting the " Abraham" here
mentioned may be seen below, 480. — Tr.
* The term ultimate is here tertii, which is used here as above, 228, 237. — Tr.
f What is stated in this article ought not to surprise the reflecting reader, when he con
siders that all vicious and criminal acts are frequently called " dirty acts," from & per
ception that such acts correspond to what is filthy. There are animals, worms, and in
sects, that dwell in filthy places, such things in nature being correspondences to the cu
pidities of evil spirits, who in the spiritual world prefer such places as their abode. Hence
VOL. I. 8

114 SWEDENBORG'S SPIRITUAL DIARY.
That Spirits in a Moment know how to transfer their evil to another, and also what
is good into evil.
415. It is wonderful that spirits, from natural instinct, as it. were, can, at
once, transfer good into evil, and this as expertly as though they had learnt it
from long practice. In like manner, they can transfer any punishment, or
whatever of that kind is brought upon them, to another, and, indeed, to an in
nocent person, and thus withdraw themselves (or escape) for that time. This
has been made evident to me from much experience, to relate which would
be tedious. A nature or instinct of this kind comes from no other cause than
from the habit of lying in the life of the body, and thus of transferring what
ever blame they may have upon others, or so to contrive that the suspicion
should fall upon another, that they may be thus delivered [from punishment].
Hence it is that so depraved a nature is contracted. — 1747, Dec. 28.
416. So momentaneous is the transference by diverse methods, both of good
into evil, and of one's injury upon another, that scarcely any thing can be more
quickly done, wherefore it flows from an actual root, which contracts a nature;
hence it may be concluded, that in evil spirits scarcely any thing rules but the root,
which is hereditarily and actually formed, and which ispropense to evil.* — 1747, Dec,
28. Concerning a Change made in Heaven.
417. There were some who occupied the highest place in heaven, because
when upon earth they believed themselves to be supreme, and all besides
them to be nothing. That place was occupied by certain spirits, of whom it
is not allowable to make mention, nor to publish the cause [of their being
there]. Such are likened to stars, for they appear to themselves to be, as it
were, suns, and the souls which come from the world adore them, and be
cause they adored them in the life [of the body], they are first introduced to
them, and afterwards taken away from them. One of those great stars was
yesterday (unless I am mistaken) cast down from that highest place, and to
gether with him a crowd then remaining of from five to six hundred, as was
stated, who worshiped him as an idol. But they still remaining in that
sphere, together with their chief, began, as they had continually done before,
to make now a greater disturbance ; wherefore after their chief had been again
instructed and admonished, aud would not, nevertheless, desist from his per
verted opinion of faith, he was consequently rejected, and for a minute or two
he suffered infernal torments, in which he miserably exclaimed ; being, how
ever, shortly delivered from these torments, a voice came to him from heaven,
[saying] that Jesus Christ is the Son of God. He then began to think, and to
acknowledge something [true], but because torments had first driven him to
this, his confession could not, as yet, be accepted, because it was not, as yet,
from faith.— 1747, Dec. 29.
How Permissions are represented by Nature.
418. Permissions in heaven are represented in nature by the threefold, or
Peter says of those who " turn from the holy commandment delivered unto them that thei
are like the dog that turns to his own vomit, and the sow to her wallowing in the mire."
2 Pet. ii. 22.— Tr.
* The italics are as in the original. — Tr.

LARGER DIARY— Part II. 115
fourfold atmospheres, one purer, according to degress, than another, and a
following one composed of a prior, which acts upon the one proximately com
posed both within and without; thus in every part of the ultimate atmosphere,
are the prior [atmospheres] in order. Now, when the ultimate atmosphere is
disturbed by a tempest, that which is proximately prior acts tranquilly, both
without and within, in every minute point (singulis), thus in particular and in
general. A still prior atmosphere acts still more tranquilly, and the first [or
inmost] atmosphere, which is all in all in the following, acts most tranquilly
or peacefully both in particular and in general. Thus a prior, and especially
the first [or inmost] atmosphere acts with a tranquil motion upon the follow
ing, and by these upon the ultimate, and reduces it to equilibrium; howsoever
it may be agitated by the wind or the tempest. Thus it is in the heavens
amongst the heavenly beings (vitas) and spirits, which [latter] are, as it were,
the ultimate atmosphere where there are tempests. He who stands there
thinks that the whole heaven is about to perish because there are storms,
mists, and black clouds ; but after these things have passed away, they are
pacifically reduced to quiet, according to the direction and the will of God
Messiah. These things were thought and written in the presence of spirits.*—
1747, Dec. 29.
That certain Spirits, in particular the Laplanders and similar [Spirits], are governed
by the Phantasy that they carry Infants, and wish to show them to the Lord of
Heaven.
419. There are those who, when they come into the other life, are governed
by the imagination that they have infants in their arms, as many as they can
carry, placed inordinately; they desire to have a number of them, and, at the
same time, they have boys and girls placed before them in a row, and thus
they inquire where the Lord of the place is, wishing to show to him their in
fants and children ; but when it is inquired [from what cause they thus wish
to show them], they say that they wish to support their children. These,
when interrogated, were found to be similar to those who were formerly in
Lapland, with garments not dissimilar. But this they now do [namely, carry
infants] because they are nJW instructed ; before this, they did not come in
this manlier; but they se-it forth two [of their number] with dark dirty hair,
and filthy little animals, and thus they came [to the Lord of the place]. Such
spirits, on account ot their love of infants, are more acceptable than many
others ; for the heavens love those who love children.-)-— 1747, Dec. 30.
That there are those who also adore Christ as an Infant, as those who carry [an Image
of Christ] .
420. There are also those who, from innocence, and from innocent sim
plicity, adore God Messiah as au infant; such, from simplicity and from in-
* Respecting these atmospheres see above (222) — Tr.
+ The reader will here observe the striking nature of correspondences ; so long as these
spirits remained in a merely natural state, without instruction, they appeared " with
dark dirty hair, and with filthy small animals ;" but when they received instruction, the
good and innocent principles culled " remains" (see A. C. 46-S, 530, 1050), treasured up
bv the Lord in their interiors, were brought forth, and they desired" to support them,"
that is to receive instruction in Divine Truths, which are the support of everything
good ; hence, instead of appearing with filthy little animals," they appeared " with in
fants." The Laplanders are said to be especially lond of children. — Tr.

116 SWEDENBORG'S SPIRITUAL DIARY.
nocence, are also introduced, but they do not remain long there, because they
are in states of innocence and simplicity, in which there is peace, in which is innocence.*
There is consequently what is heavenly amongst them, which I could know
from the joy hence transferred to me. I am not permitted to write other things
[about them], because they adore men, and exhibit their idols in every temple,
in every house, in villages and cross-ways, which is altogether forbidden ; but
those who do this from simplicity, and thus from innocence, are excused.-
1747, Dec. 30.
That more now seek Peter than heretofore, that they may be introduced into Heaven.
421. That Peter was cast down from heaven, was manifestly shown to me;
after that time I heard nothing of Peter except to-day, when it was told me
that more now come and adore Peter than heretofore, beseeching that he may
let them into heaven -. the cause probably is, that something is now discover
ed to the Jesuits, so called, that Peter is let down from heaven, and that they
can no longer approach him, as souls formerly did on their first coming from
the world ; I do not as yet know whether there be any other cause.f
That the Quakers, especially when they come into the other Life, adore a Cloud,
upon their Knees.
423. J There appeared to me obscurely one as a cloud bent upon the knees,
who adored a cloud. When I inquired what that meant, it was said, that the
Quakers are governed by such a phantasy, because they [thus] from their
phantasy form heaven to themselves, and do not know what heaven truly is,
or what faith is, for they desire heaven, and thus figure it [to themselves].
But these [imaginings] are changed into a similar phantasy, nor can it be
otherwise, because they do not suffer themselves to be instructed by others,
nor by the Word of God Messiah ; but they cleave* to their own principles,
which they have formed, and think themselves governed by the Holy Spirit,
whereas nothing can be less true ; for there are spirits who do not know what
heaven is, nor who the Lord of heaven is, and, nevertheless, desire to be salut
ed, or considered as the Holy Spirit. That crew is increased by the souls of
Quakers ; but these are distinguished from [tho»>] spirits by a white line
around the head of two, inasmuch as for the most pan two appear [together];
and they are called by them simple enthusiastic spirits; since they only speak
from their own principles and doctrines, and thus [by these Quaker spirits]
they excite enthusiasm, in which they very greatly delight, that they may
[thus enter into them and] be men, aud give themselves forth as the Holy
Spirit.— 1747, Dec. 30.

* The italics are the same as in the original. — Tr.
t The Peter here mentioned, is not the apostle Peter, but one so named, for the same
reason as stated above respecting Mahomed (340, note), and al?o Abraham (379, note);
because there are many, especially the Roman Catholics, who consider Peter as tiieir pe
culiar saint, and who consequently seek him alter death (see above, 402), as the Jews
seek Abraham (410, 411). Thus these characters are permitted to be assumed bv cer
tain spirits, especially by such as have been in the love of pre-eminence over others, and
who desire to rule and to lead. Spirits coming from the world ¦¦ re first introduced to
these their saints, that they may be convinced that they can rende. them no assistance,
and that they may thus be directed to the Lord alone. — Tr.
% This number follows as in the original. — Tr.

LARGER DIARY— Part II. 117
That ihe Gospel is preached to Souls altogether as upon Earth.
424. This must appear wonderful to everybody, although nothing is more
true, namely, that the Gospel is preached to souls in a similar manner as upon
earth, and indeed in a similar mode of preaching, and with zeal, and in a neat
or elegant (concinno) connection of words. For they consider themselves to
be men upon earth, as I have often stated above. Although this is so wonder
ful, I can, nevertheless, declare, that nothing is more true. But the Gospel is
only preached to those who are to be let out of the pit, and to certain others
also ; that others likewise speak with souls, and preach to them, I know from
many things ; but there is no efficacy of the Word except what is given by God
Messiah* There are those who are continually building Houses.
425 . I have again seen and heard those who are [continually] occupied in
building houses and palaces, speaking and declaring, that what they build is
destroyed by others, and that as often as they rebuild, their work is again de
stroyed. They thus grieve, for they cannot inhabit those houses because they
are destroyed. They are intent upon the work : those were seen before,
whose face looked both ways (utrinque) ; there are also those who have a sim
ple face, almost from the same cause, as stated above. f
The Souls of the dead cannot be led to Knowledges, and thus be prepared for Heaven,
unless they retain their Phantasies, and are led by them.
426. At the present time, when there is no faith, and when scarcely any one
can be prepared for heaven in the other life, because they are in an inverted
order of life, there is nothing but mere phantasies, or hallucinations of the
senses, which remain in souls, or in their natural mind, or animus, in which
the life of the man living at the present time chiefly consists. This natural
mind, full of so many phantasies, is not broken, that is, its phantasies cannot,
at once, be shaken off and extinguished ; for in this case the man himself
¦would be broken down, and nothing as to his sensitive life would remain; for
this life is composed of mere phantasies, — a fact which from many things is so
evident, that no doubt can be entertained on the subject. There is an insanity
in all things which compose and govern the life of [such a] man. A certain
one was left by the spirits who acted together with him, when he appeared
as though he were not alive ; thus being devoid of phantasies [in which his
own life consisted], he was considered to be, as it were, dead. This, however,
* However wonderful this may appear to some reader;, yet it should be remembered
that Peter says, " Chriit went and preached unto the spirits in prison" (1 Peter iii. 19).
This the Lord did after his resurrection, when he was in the world of spirits, which is the
intermediate world between heaven and hell. The " prison" denotes the same places of
vastation as the " pit," of which Swedenborg here and frequently elsewhere speaks; and
the spirits who are there are being devastated of certain exterior evils and errors, before
they can be sent forth from the pit, or delivered from the prison. Respecting vastations
see above, 22S, 207, 3S0, 3S-I, 385, 392 ; see also A. C. 1106-1113.— Tr.
f This is also a mode of vastation to which some spirits are subjected, eppecially those
who, during their lifetime, were much occupied in constructing and defencing false doc
trines. See " Apocalypse Revealed" 153. — Tr.

118 SWEDENBORG'S SPIRITUAL DIARY.
can demonstrate nothing, except that such a man cannot enter into the other
life; for in such a state [namely, when deprived ofthe life of his phantasies],
he can learn nothing. — 1747, Dec. 30.
That certain Spirits are, from peculiar Mercy, prepared [for Heaven] in deep Sleep,
and by Dreams infesting them in Sleep.
427. There was also a certain spirit who said nothing else, than "I am si-
lent, and I speak," aud this rather often ; when I inquired what he meant
thereby, he, in reply, said nothing else. But I heard from others that he was
let into a sleep, and I was instructed, that some are let into such states of
sleep, that they may undergo vastations by dreams; and probably also by
short intervals of wakefulness, until they are deprived of the phantasies which
they have contracted. — 1747, Dec. 30.
There are very many Varieties of heavenly Pleasures and Delights, in which is Felicity.
428. Those things-are called heavenly pleasures, which exist sensitively
with souls [or which affect their senses], as though they lived in the body,
There are pleasures which also affect the wicked so agreeably that they can
scarcely sustain any more. But delights are those things which come from a
still more interior source. In pleasures there is a kind of felicity ; but in de
lights there is a kind of heavenly conjugial joy. In a word, there are very
many degrees of pleasures and delights, both as to differences and intensity,
and these pleasures are communicable without being diminished in those who
communicate them. True pleasures, and true delights, have in them felicity,
and this has iu itself peace, and this innocence; thus true pleasures and de
lights come solely from God Messiah, as their only source. — 1747, Dec. 30.
429. Ocher pleasures are spurious and fallacious; such as they are in the
world, such they remain in the other life ; and they can be infused even hy
devils. There are those who have Jesus with them, and who thus believe.
430. There were several at a great distance from the sphere in which I was
this day, or from the sphere of spirits, collected into one place, who appeared
and said that they had Jesus with them, and that they daily saw him; and
these are such as are in saving faith. In a region opposite to those, or below,
there were likewise many who also said that they had Christ with them, and
these are such as are in an intellectual principle of saving faith. Thusthefor-
mer are represented in the Word by Abraham and Isaac, but the latter by
Abimelech, who were distant from one another; for Abimelech departedfrom
Abraham and Isaac after they had made a covenant. [See Gen. xxvi.] — 1747,
Dec. 30* The State of Beggars in the other Life.
431. They who have been long accustomed to begging, and at length have
* In order to understand this better, the reader is referred to what is said in A. C. 3004-
3011, where the two names, Jesus and Christ, are especially explained ; the former re
lating to the Lord in the character of Divine Love, and the latter in the character of Di
vine Truth. — Te.

LARGER DIARY— Part II. 119
found pleasure therein, so as to contract an aversion to a life of useful labor
that they may procure food aud the necessaries of life, appear, as it were,
naked, or only covered with most filthy rags, so botched together as scarcely to
conceal their nakedness. They beg alms of every body whom they meet, em
ploying one with a small vessel to receive it. I heard from them, that it is true
whatis said of beggars, that they desire nothing but money, despising garments
and food ; that they live impiously among themselves— in quarrels, and simi
lar things, abhorring labor, and sometimes living in all kinds of luxury, despis
ing money, and eagerly inquiring what each has received ; they have a kind of
government among themselves which they desire to be keptsecret. — 1747, Dec.
30. — Obs. Those beggars are meant who are such in the life of the body ; thus
it is their life, because they had no other [governing] cupidity.
That the Moors or Africans desire to be white.
432. f have heard that the Moors, or Negroes, as the Africans, do not, in the
other life, desire to be black, but white; they esteem whiteness as beautiful,
after they have been prepared [for heaven] ; because the angels of God Mes
siah are all white, and the interior angels love to be clothed in white gar
ments.— 1747, Dec. 30.
Spirits also have the Gift above Men of seeing, by diverse Methods, of what Quality a
Man has been ; these Methods were represented by various Things.
433. Besides those things of which I have spoken above, — namely, that
spirits can possess all man's language as their own vernacular tongue, and put
on his memory as their own ; they can also, when permitted by God Messiah,
look into the particular things which are in man, and which concern his life.
But this was represented by certain things which they took away from man,
as by a bubble (vesicam),* and similar things, which were also seen to be taken
away; thus being, as it were, immediately instructed, they said [rhat they
could see the particular things in a man]. Once also [there was a representa
tion] by the similitude of a cloud which was taken away from a soul ; whilst,
in the meantime, the man remains in another state. They also took away
from me similar bubbles, although it was only a representation effected by
such things, and hence they saw the particular things of my life ; so that from
one bubble, or from one thing [thus represented], they can behold such things
[as belong to the life]. Moreover, loves, inclinations, affections, and also the
things of the memory, are thus clearly represented to the eye and [visibly]
contemplated, at which I greatly wondered, inasmuch as not only the partic
ular ideas of any one, but also the affections as to every particular, may be
thus seen by the eyes : such is the spiritual life in which these things can be
thus contemplated; but not so in the bodily life. — 1747, Dec. 30.
Concerning the Veil ofthe Jews, and also a Species of Punishment by the Veil.
434. The Jews are accustomed, when they wish to protect any in the other
life from the injury of others, to cast over them a veil, under which they are
* What the author here calls a vesiram, he describes in the Index as a bultula, which
means a bubble lorined from water. These bubbles, we think, represent certain states of
the intellect in winch vanity and conceit, &c. prevail. — Tr.

120 SWEDENBORG'S SPIRITUAL DIARY.
safe, and thus defended from the injury of others ; nor can they be assaulted,
Certain spirits, but Christians, had a veil cast over them by Jews, so that they
could no longer be assaulted by others. But when under the veil, they com
plained that they could not breathe, and after a time they were delivered.
The origin of this [suffocating sensation] might be hence deduced, that those
who are from the Jews, and who are altogether obscured [as to truth] and in
a dense cloud, are safer [under the veil] than those who are in the light of
truth, and who still deny; wherefore, in life, they are continually kept under
the veil*
435- ((((((((( In respect to the punishment by the veil, it is of this nature,—
that by phantasies impressed upon them, they appear to themselves to be un
der the veil, extending to a great distance, even to miles. The veil is, as it
were, a thin coherent cloud, which is condensed according to the prevalence
of the phantasy ; they also excite themselves so that they run about hither and
thither, in length and in breadth, that they may burst forth from the veil, thus
with various velocity and force, until, being wearied out, they either lie down,
or are kept with their feet upwards, and their head downwards ; and this
may continue for a long time, until their indignation has ceased. Such a veil
is prepared in the phantasy of those who, although they see the truth, still, of
themselves they cannot obtain [or possess] it ; and [of this] there are many
causes within themselves, bursting forth from their loves, as [indeed] they ac
knowledge; but. from those causes they are continually indignant, so that they
resist the truth, which they, however, see ; such a veil corresponds to their
phantasy. They now tell me that they are miserably tormented with the de
sire of extricating themselves, which desire is enkindled [more and more].—
1747, Dec. 31. )))))))))
There is a Kind of Punishment by Circumcursation [or the act of running round].
436. There are those whose phantasies punish them in this manner: — they
appear to themselves to run around an orbit backwards, or from right to left,
pr, in another direction, by phantasies; and thus as often as they go to and
fro in these rather short orbits, they carry something with them, which aggra
vates them.f This kind of punishment is for those who suffer themselves to
be led by cupidities, and although they see and acknowledge truths, they
nevertheless return [to their phantasies], being drawn away by cupidities;
they thus run about, as it were, in the intellectual field, and acknowledge
[truth], but being drawn away by their cupidity, they return in opposition to
it. This is more applicable to [those] women (in whom cupidities are accus
tomed to prevail), who, like men, intermeddle with those things which relate
to the doctrines of faith. — 1747, Dec. 31.
There is a Kind of Vastation [which is effected] by inducing upon Spirits, as it were,
a Kind of infantile Probity [or imbcile good-nature].
437. A mild kind of vastation is also said to be the lot of some ; — they are
* Respecting the veil which was cast over Moses' face, when he came down horn lhe
mount, see Exodus xxxiv. ; and also the A. C. 4859, where the reasons why Moses did
so are explained ; see also A. C. 9b'3, on the punishment ofthe veil. — Tr.
. f The text has ore, but this reading is considered by the Latin Editor as dubious, see
his " Critical Notes," p. 445.— Tr.

LARGER DIARY— Part II. 121
reduced to a kind of infantile probity [or childish simplicity] ; they are such
as those [simple persons] to whom compassion is shown ; but in that probity
there is also, from their phantasy, the cupidity of excelling others in intellect,
which is thus made captive and restrained, because they love their own
[mental possessions], and cannot but with difficulty endure that others should
say things better and more true than themselves ; or they are not willing that
any honor should be taken from their party, and consequently from them
selves; thus also [they act] from the love of being eminent above others. In
[the sphere of] this probity thus induced they are tormented by the cupidity
of being concealed (latendi), that they may ardently desire to be delivered from
it, and return to their former state ; although that state [of infantile simplicity]
is, to others, such that a man can be happy in it, since he is then out of that
state which causes anxiety. — 1747, Dec. 31.*
The ultimate angelic^ Heaven consists in natural Varieties, and in similar Things
their Happiness also consists.
£^438. Those spirits who are not yet admitted into heaven, because discord,
which is repugnant to heavenly things, still prevails [amongst them], con
versed with me concerning heavenly happiness; and as I was ignorant about
it, it was said that they have distinct houses, where those who are conjoined
can live together and form societies ; and from the still remaining phantasy
or imagination heavenly pleasantnesses and delights appeared to them to be
formed, in which heavenly peace reigns. If they also desire it, paradises ap
pear to be formed, with every variety of trees and shrubs ; and likewise
cities and palaces, and similar things [appear to be formed] ; but these things
are not to be so written, or described to the world, lest they should seek heaven
ly things in [such] phantasies. J
That the Wickedness of those who at the present Time come into the other Life, is in
credible; — what is meant by the Left and the Right.
439. During several days, those who not many years since entered into the
other life, were permitted to exercise their deceitful arts and machinations
against those things which are good and true, perverting them by very many
kinds of machinations which I can never describe. They have subjects ; they
mutually instigate each other; they concentrate their malicious wickedness,
which is incredible, and from which it is abundantly evident, that at the pre-
* What the author here means by a probity like that of children (sicut infantilis), we
consider to be that imbecile good-nature which characterizes some idiots, so that such
persons as are " in the cupidity of excelling others in intellect," but who in other respects
are well disposed, are divested of that cupidity by being reduced to this imbecile state,
and are thus brought to a sense oftheir own evil — Tr.
t The term angelic here must not be considered in its strict heavenly sense, but as sy
nonymous with what the author calls, in other places, " the heaven of angelic spirits," or
of those who are being prepared for heaven — Tr.
J This last remark ofthe author shows us how he amplified and explained in his print
ed works the general statements he frequently makes in his Diary, which are only the
heads ot many things he intended to unfold, and which he has unfolded in his volumi
nous works printed by himself. Thus, in the present case, it would be a great phantasy
if it were supposed that happiness consists iu seeing palaces and paradises, &c, be
cause happiness always consists in interior states of love and wisdom, of which beauti
ful objects are merely external correspondences. — Tr.

122 SWEDENBORG'S SPIRITUAL DIARY.
sent time faith is laid waste, or devastated.— 1748, Jan. 2. The entire inferior
sphere, ot the sphere of spirits coming from the earth, is almost altogether of
such a character, that when a word is let down from heaven, it is perverted,
and it can scarcely be perceived of what quality it is. The things which are
inwardly concealed in man, and which are increased by exercise, come forth
when he enters into the other life, when he is admitted amongst spirits, who
were represented to me as being on the left side, in front, towards the half [or
left side] of the face ; those who are to the right* are well disposed. It should
be observed, that all, whoever they are, that are on the left side, are perverse,
and perverters [of what is true and good] by methods so direful, that no man
in the world could ever believe it. They are merely roots of evil which act,
the instinct of whom is [to act in such a manner] ; but the instinct of those
who appear to themselves to have any light of reason, is more malignant, and
they are like the infernal crew which is destitute of the light of nature.
Concerning those who are worshiped as Saints, and as Gods and Goddesses.
440. During the whole night, both when awake and asleep, representations
of those who are worshiped as saints and gods were exhibited to me. Some
of the gods and goddesses of the ancients are still represented, as Venus, Diana,
Phosbus, Jupiter, and indeed each was represented in a peculiar dress, — Venus
with a beautiful garment, Phoebus with a shining skin-like garment, and so
forth ; but whether these are only phantasies, or whether such still remain in
these phantasies, or whether any thus present themselves in their place, does
not sufficiently appear. Some think themselves to be these characters, and
thus they present themselves [as such]. Jupiter is represented with a contin
ual power, as it were, of lightning, which cannot be described, because not
conceived ; by which power all are driven away.
441. There was also a representation which consisted in forming the great
jaws, as it were, of whales, into which spiritual images were cast, and thus into
the belly, one after another; and then the representation was turned into a
whale, or into a dragon, when it had devoured so many that its belly could be
formed .
442. There was also represented a great fish extended, which desired to be
rubbed ; — a representation which also signifies a species of idolatry.
443. Moreover, only three kinds of men, who have been worshiped as
saints, and thus as gods, have been represented to me ; namely, first, those
who held that worship in aversion, and who are among the angels, and protect
ed by them. Secondly, those who do not wish to be among the [so called]
gods, and to be worshiped as gods, but nevertheless retain something from the
[heathen] temples (fanis), although with the mouth they repudiate it. Athird
kind is profane, who receive such worship, and desire to be acknowledged
as gods; they are miserable, infatuated, and foolish. — 1748, Jan. 3.
How Man is governed by the Will to act.
444. It has sometimes been effected in me by living experience, and
* That the left, when contrasted in opposition to the right, corresponds to what is sin
ister, perverse, and wicked, might be abundantly proved from the Word. (See Matt. xxv.
33.)— Tr.

LARGER DIARY— Part II. 123
[shown] before spirits, how actions are governed by God Messiah, through,
or by means of, the will, which was so bent or inclined hither and thither, that
they thought that it was I who would do it, and I also thought so ; but the
will was turned about at intervals, so that [it is only the will which is go
verned. Spirits are also to be judged of as to their Quality, from the Quarters and Situations
in which they are.
445. As before observed, those who are to the left [439] are, for the most
part, unhappy, and, indeed, according to the quarter towards the left. Those
who are to the right are happy; moreover those who are about a man to the
back are such as desire to govern his body, and think themselves to be the
man, wherefore they thus cleave to a man when they come to him. Those
who wish to be bodies [that is, to be in a merely corporeal state], and also
those who torment a man after death, adhere to the back, nor do they depart
before what was sought for is detected. But those who are in front under the
breast, and who actuate the subthoracic respiration, are those who suffer them
selves to be acted upon. Those who stand above the head are partly such as
teach, and partly such as are docile [or such as are taught]. — 1748, Jan. 4.
The Angels are of such a Nature, that they can never believe, not even the least thing,
which does not come from God Messiah, hence [may be understood] what Peace is.
446. I have also experienced when writing this day, that an angel directed
those things which I wrote, and, indeed, in such a way that I could hence per
ceive, that there was not even the slightest thing which was not under the
auspices and direction of God Messiah, because [it was directed] to the best
end. Hence I could conclude what the angelic [principle] is, and also what
peace is, inasmuch as there is then an acquiescence [or resignation] in every,
even in the minutest particulars [ofthe life].— 1748, Jan. 5.
Concerning Mahomed, — that he drove away a Crowd coming to him, and said, that they
should go to Jesus the Son of God.
447. In the afternoon, in a vision when awake, I saw Mahomed* indignant
at a crowd who came to him, and driving them away with a certain force,
and, indeed, with anger ; saying that they should not come to him, but that
they should go to Jesus the Son of God, because he perceived Him to be the
only Son of God, who governs the universal heaven, to whom power is given
from the Supreme Creator of the world and the earth. I have heard him say
ing things similar, and I now perceive that he hears these things, aud directs
these words, beseeching me that I should tell them to his worshipers.— 1748,
Jan. 6. Of what Nature ihe Glorification or the Speech of Angels is.
448. Whilst I was this day writing, I perceived that the [angels of ] heaven
were speaking, but I did not understand any thing; it is now said, that they
* Respecting Mahomed, as bere understood, see above, 340, note. — Tk.

124 SWEDENBORG'S SPIRITUAL DIARY.
were glorifying the Redeemer of the human race ; I only perceived the influx,
like a discrete radiation, and the universal [principles] 1 perceived as in some
degree sparkling, so that I could know that they were universal [principles],
no respect being had to persons, or to one's self, but only to things in general,
—1748, Jan. 6.
449. Moreover, this night and the former I perceived in two dreams, another
speech, which was an interior representation, and so wonderful that no man
could ever conceive it ; in sleep, or in a state of sleep, not awake, but, as it
were, awake, I could perceive what the [representation] signified, but when I
awoke I could not express my perception, howsoever I attempted to doso.-
1748, Jan. 6.
450. When awake this day, I also learnt how these things, which relate to
the representative speech of angels, are to be understood. Whatever occurs
is assumed as an object, whether it be an affection, or the intellect, or any thing
of that kind, and by those things subtle or abstract representations are effected:
thus these objects are things abstracted from the objects of the senses, as is the
case with the affection, the intellect and color, which afterwards exist, [orare
circumstanced] according to those things which are revolved [in the mind],
From these representations it is that the heavens have communication.
451. In respect to the other kind of speech, there is a universal thought of
things abstracted from the objects of the senses, and separate from the subjects,
which cannot easily be expressed.
452. There is still another speech which is truly angelic, which does not
come to the perception except as something general from words and from af
fections hence derived.
There are Souls separate from the Body coming into ihe other Life, who loveio he casti
gated, punished, and tormented.
453. There are souls of contrary nature to others, or to European souls; it
was told me, that they are from Africa. When they come into the other life,
they love to be castigated, yea, to be severely treated, hoping that they shall
hence receive good, — and if not punished, they are indignant. There are also
some who treat them severely, whom they call devils, — one of them was
shown to me ; he had a body which appeared ugly, or dusky and knotty.
The severe manner in which they are treated is various ; one mode of treat
ment was shown to me, which was to this effect : — an eagle sat upon theit
head and pecked out the brain, which caused pain according to phantasies,
for they exhibit such direful phantasies. They are also tormented with a
kind of acute punishment ; this they love, but still, from the painful sensations,
they at length begin to be averse from such things ; and, at the same time,
they detest those who torment them, whom they call devils; thus they putoff
phantasies, and believe themselves to be introduced into heaven, into which,
as they now say, no one can enter except by punishments and afflictions.
That people believed this, and had it deeply implanted in their conscience,
wherefore they are also similarly treated [that is, according to their phantasies
thus implanted during their life iu the body], and hence they obtain a reward ol
coming into joyful scenes, which they call paradisiacal ; thus they behold pal-

LARGER DIARY— Part II. 125
adises, and very many delightful scenes, after they have held the crew who
tormented them iu aversion, They spoke with me for some time ; their speech
was conjoined with a certain noise like coarse cloth when rubbed, from which
they could be distinguished. From these, and from other things which have
been told me before, [1 could conclude] that from Africa a greater number than
from other parts of the earth are introduced into heaven; for their conscience
is in those things which are in a certain way of truth. — 1748, Jan. 7.
They desired me to write, that they are entirely in the way of truth, a fact
which they know from the paradisiacal scenery [in which they are]. They
say, that they not only love their own nation, but all, whosoever they are, in
heaven; thus they have a general love [or a love for all] implanted in them.
They detest the blackness ofthe body [432], for they know that their souls are
white, but they abominate their black bodies. Their speech afterwards is not
such a colliding sound, but their thought is like the angelic, and they are above
the head, as I now see them.*
What the Africans moreover represent, who desire, after the Death of the Body, to be
treated severely.
454. They urgently desire to teach how things are with them; I could per
ceive from the direction of the words from them, that they wish to be without
any thing erroneous (errato), and that they desire interior things, for they weigh
ed the words [they heard]. They say that when they are treated in that se
vere manner, they are then black ; but afterwards they put off the blackness,
and put on a whiteness of soul, and thus enter into heaven. They now won
der that they should have had such a painful sensation, which they afterwards
attribute to phantasies, for they now say that they have no such sensation, but
only a delightful or paradisiacal sensation.— 1748, Jan. 7.
((How it should be understood, that when God Messiah leads all by Spirits and Angels,
so that Nothing belongs lo them, they are nevertheless guilty of Sins.
455. It appears doubtful, that, although nothing that a man thinks and does
is his own, since he is led by spirits, he should nevertheless be guilty of sins,
and suffer the punishment due to his evil deeds. But how the case is. is per
ceived from faith; when a man is in the truth of faith, he believes, as is really
the case, that nothing [that he thinks and does] is his own ; because, as he is
in the way of truth, or in the truth of faith, he is led by God Messiah, and all
evil is then bent to good, thus nothing of evil is imputed to him. But when he
* It is well known that there are many people in Africa and India, and likewise in
some parts of Christendom, who voluntarily -inflict pains and torments upon themselves,
thinking thereby, that they put off what is merely corporeal and sinful, and prepare them
selves for states of purity and happiness in heaven. Hence ascetism, or self-inflicted
mortification of all kinds, long pilgrimages barefoot, &c. All which phantasies are the
results of perverting the genuine Christian doctrine of self-denial and bearing the cross,
without which, properly understood, we know we cannot become the Lord's disciples.
Now when these phantasies are thus implanted in the mind as religious principles, they
are allowed, according to the lawsof order in thespiritual world, to operate there, until
they are at length removed, and states of good and truth are acquired and established.
" The priests of Baal cut themselves after their manner with knives and lancets." (1 Kings
xviii. 28.)— Tr.

126 SWEDENBORG'S SPIRITUAL DIARY.
is not in the truth of faith, he believes that all [that he thinks and does] is his
own, and that he thinks and acts from himself; thus he is imbued with phan
tasies which remain ; and when he has such a faith, evil cannotbutbe imput
ed to hhn, inasmuch as he believes that he acts from himself. Wherefore
evil cannot be easily bent into good, but rather good into evil, which strikes
its root, and is increased until a man contracts a nature which remains after
death; that phantasy is then vastated by punishments. — 1748, Jan. 7. He thus
when he is not in the faith, cherishes persuasions which must be eradicated,))
When good Spirits, having been raised up into the interior Heaven, return, it appean
[to them] as it is with a Man fallen into a sweet Sleep, in which, as in the fullest
Wakefulness, he sees interior Things and the Glory of them.
456. You will see it stated above [407], that spirits are also let into many
states of wakefulness and sleep ; a certain good spirit appeared to me to have
fallen, as it were, into a sweet sleep, which was sometimes granted me to per
ceive by a communication of their state with mine. When this angelic spirit
awoke, asitappeared to me, he said that he had contemplated the glory of God
Messiah, which it was granted me to see very obscurely in his dream. Hence
it might be concluded that the translation of spirits into heaven, or of angels
(calestium) into an interior heaven, is like a dream in respect to his inferior fa
culties. That in such a sleep things appear so manifestly alive ((((as in the
highest state of wakefulness, I can testify from experience; wherefore the in
ferior faculty is quiescent, as though it did not exist, when the interior mind is
carried up; for that which is inferior cannot be transferred into that which is
superior.— 1748, Jan. 8.))))
That a great Multitude of evil Spirits desire to rob.
457. Inasmuch as I was led by certain spirits to perceive the nature oftheir
cupidity, I observed, that they often wished to excite me to steal, even such
things as are of small value, and such as are met with in shops; and I per
ceived, that such was the intention, or the endeavor of these evil spirits, as
even to move my hand [to commit the theft]. From them, as it was plainly
told me, I ascertained, that those who have been merchants and shopkeepers,
and who in their business have employed deceitful arts, or who by any means
(fas et nefas), have defrauded others of their goods, retain such a fraudulent
nature. Wherefore they wander about, and wherever they go they appearto
themselves to steal, so that they think of nothingbut robbery. They are, how
ever, severely punished, and driven away by punishments. — 1748, Jan. 11.
That in the Heaven of Spirits there was a Conspiracy formed to suffocate me;— what il
appeared to signify.
458. (((( When I was about to go to sleep, it was stated, that certain spirits
were conspiring against me with the intention of killing me; butbecausel
was secure, like their other threats, I cared nothing about it, and fell asleep,
About the middle of the night I awoke, and felt that I did not breathe from my
self, but, as I believed, from heaven, which 1 manifestly perceived, so that the

LARGER DIARY— Part II. 127
respiration was not mine. It was then plainly told me, that the entire heaven
of spirits had conspired against me with the intention of suffocating me,* and
immediately as they were about to carry out their attempts, a heavenly respir
ation existed [in me], and thus they were obliged to desist from their attempt.
It was said, that it was the entire heaven of spirits; (who they were that led
them on was also named, but it is not allowed to mention them, except two,
who represented charity and the fruits of charity, who indeed were present,
but they did not consent) ; but as those [who led them on] thought that the en
tire heaven of spirits was on their part, since they had allured those who came
to their side, saying that those whom they had the power to let into heaven,
could not be admitted therein unless I was previously killed ; hence arose the
conspiracy, which, however, was all in vain. Those two who represented
charity and the fruits of charity receded, and, indeed, to the right ; but the
conspiracy was formed on the left. But. when the conspirators suffered the
punishment, they were driven off, except their leaders, and treated severely,
their leaders remaining by a command from heaven. By this transaction it
appeared to me to be signified, that the interiors of the doctrine received at the
present day, thus conspired against the interior and inmost things [of the Lord's
kingdom], in which they did not desire to have any faith ; but that God Mes
siah sustains the life of interior and inmost things was signified by the respira
tion continued in me from heaven, which was by no means from me but from
the heavens, thus from God Messiah, who alone is [the all in all of] heaven. \
After this their leader, as it appeared, although he was thought not to be
present, endeavored to enter into the viscera of my body, and to penetrate to
the heart; which, from phantasies, he thinks he still possesses, that he may
thus infest interior things ; or, as he said, he wished to practice scortation
with them.— 1748, Jan. 8.
459. When he was admitted into the interiors of my body, I was let into a
certain celestial state, so that I could not repel those [intruding] guests; still
less avenge the injury done to me, which he also understood, saying, that this
was pacific; being, however, as though deprived of his reason, and breathing
revenge, he insisted, aud still insists upon car*ying out his attempts.))))
On the Adroitness of Spirits informing Things similar to Truth.
460. From a certain experience this day, I could observe how spirits can
form things similar to truth, and thus illnde human minds; such as their fig
ments concerning the inhabitants of Saturn, who, they say, are little men [or]
who are, as to the greatest part, small in stature but of a good disposition ; and
that they meditate more than they speak ; that they live in a cold temperature ;
* This heaven which, as stated above (293), is that which passed away at the time of
the last Judgment, and which, although culled a heaven, was only so in externals, the in
ternals of the spirits who constituted it being, for the most part, wicked and infernal ; —
it was from such a heaven as this that the Lord, when He executed Judgment at His first
advent, " saw Satan fall as lightning." (See Luke x. 18.) — Tb.
t This will probably be better understood, ifit be considered that at this time Sweden
borg was much occupied in writing ihe Arcana Caslestia, in which he has opened ihe in
terior things of the Lord's Word and Kingdom ; and that the conspiracy thus formed of
destroying him, was representative of the hatred of hypocritical spirits, and oftheir
aversion to spiritual and celestial things. — Tr.

128 SWEDENBORG'S SPIRITUAL DIARY.
that those who are evil they cast from them, but do not punish them with
death, which they say is impious; but the evil are thus exterminated fromso-
ciet.y, nor are they tolerated any more by the rest; that they worship God,
the Creator of the universe ; and [there are] similar things which they framed
to resemble truths ; but inasmuch as they wished to add particulars, I could
not believe [them]. In the mean time I could hence deduce, that the inhabitants
of that planet, although they are ignorant of Jesus Christ, must nevertheless be
instructed by some divine Word, so that they have a knowledge of Him al
though it be obscure. And if they should not have this knowledge, like the
Gentiles on our earth, as the Africans who are destitute of knowledges [of
truth], they can nevertheless be saved. — 1748, Jan. 11.
The Seat of some in Heaven who are called Stars.
461. In the Apocalypse we read concerning the dragon, that he drew down
a third part of the stars with his tail [xii. 4]. In the zenith, or diametrically
over the head, is the seat of a certain one who calls himself Abraham;* he is
like a slippery serpent, for he sometimes seems as though he would convert
himself, and then again he is otherwise. He, however, continually labors to
destroy all whom he calls Gentiles, except the posterity of Jacob, whom he
calls his children ; nor does he attend to other families, as the dispersed Israel
ites, because he hates Jesus, and continually persecutes the Christians, and
perverts the [Christian] doctrine. It would be too prolix, to enumerate all his
deceitful machinations and arts, which it has been permitted me to know from
much experience ; for he has persecuted me now already for almost three
years. He has a strong influx, because from phantasy he has placed himself
entirely in the zenith, so that he can look downwards upon all; he thus
thinks that he directs the universe ; and sometimes he appears to himself to
be as a sun, surrounded by such a sphere. That he is placed in the zenith is
only a phantasy; for by phantasies he can be cast down, turned round, or dri
ven about in various ways, which he cannot but acknowledge [from experi
ence] ; as on this day, when awake, there was one who was said to operate
by phantasies, which is a very common case with spirits, and who placed this
Abraham, so-called, behind me, besides other things, so that he was obliged to
acknowledge that it was only the phantasy of pride which raised him up [to
the zenith], and which continually keeps him there ; (but I shall state more
concerning him elsewhere). This day he wished to deceive me also by the
phantasy of being the creator of the universe, without any mediation [between
him and man]; but being frightened from this position, he was obliged to ac
knowledge that there must be a mediation, and that he could never serve for
mediator, since he is a malicious man, and hates all the faithful, the pious, and
the innocent, and suffers himself to be worshiped as a god. — 1748, Jan. 11.
462. On the left of him in respect to me, or on the right in respect to him, in
a similar altitude, there is a certain one who calls himself Jacob,f who, in like
* In respect to 'the Abraham here named, see above (379, note) ; see also (410, 411).
Here (arid 464) the author says, that he is Abraham, so-called, in order to guard against
the idea of supposing him to be the real Abraham mentioned in the Word.  Tr.
t Kespecting this Jacob see note below, 469. — Tr.

LARGER DIARY— Part II. 129
manner, orders himself to be worshiped ; but few are said to come to him.
He reclines on a bed, and thus receives those who come, and promises them
heaven, who being dismissed by him return, and say that nowhere can they
find rest, when he replies that they must wait ; in this manner the miserable
crew wander about without rest. (The same day.) Turn over, and see the con
tinuation. Continuation concerning those who are called the Stars, and the Dragon.
463. (((((Moreover, on the same side but lower is David, * who receives
nobody that comes to him : but those who come he sends from himself to
Jesus ; thus he lives in heavenly rest, and in felicity. Nothing is heard con
cerning Isaac ; it is said that because he hated Jacob he is not tolerated, or
because he loved Esau [in preference to Jacob].)))))
464. More to the left, or to the right of the so-called Abraham, still higher,
so that no one can ascend thither except he be assisted by him, there is a cer
tain one who calls himself Moses ; he very greatly boasts of himself, because
his phantasy has led him even higher than others, and keeps him there ; he
is said to boast of his miracles. — 1748, Jan. 11, o. s.
A heavenly State of Peace and Felicity.
465. When first awake I again perceived, as often before, a state of rest
from peace, namely, a delightful sensation (but it was not peace), and at the
same time [I experienced a state of] happiness, which I cannot describe in
its proper words. — 1748, Jan. 11, o. s.
That the Star in the Zenith together with the rest fell down.
466. This day about ten o'clock, that star [see 461] which thought itself from
phantasy to be the sun of the rest, fell together with others around it from
its place, and indeed forwards to the right, to a certain sea tq which they were
brought, that they might look into the sea, which is a lake. But this still con
tinues, for he was frequently admonished, both by threats and punishments,
and by persuasion, that he should desist, yea, he was cast down from heaven,
and punished in every way, but only for a very short time. Moreover, he was
sent away for some days that he might wander about (once also being with
drawn from God Messiah he was concealed), and he sought for associates
and attempted by similar things [to carry out his designs], but as yet in vain,
because during so long a time he is imbued with all cunning, which has be
come natural to him, and thus he operates, as it were, from instinct, deceitfully.
As the occasion requires, he sometimes blandishes and sometimes employs
prayers, and afterwards [attempts] with the most grievous threats [to gain his
purpose]. Inasmuch as he is thus imbued [with malignity and deceit], it can
not be known whether there be any hope of his conversion. When in danger
and fear, he converts himself, and acts by prayers [or entreaties], but he soon
returns to his phantasies.
* What is here said of David, Isaac, and Moses, must be understood in a similar
manner as what is said of Abraham in 379, note. — Tr.
VOL. I. 9

130 SWEDENBORG'S SPIRITUAL DIARY.
467. That that sea which is called a lake is the punishment of those who
are opposed to heavenly truth, and to the only Mediator himself, Jesus Christ,
follows entirely from the phantasy being converted into such [a lake]; for
thus it is, that that which is supreme is rolled down to the bottom, and they
who are of such a character sensibly experience the pains of punishment, for
their phantasy which they consider real, [actually] becomes real, and torments
them in such away as I have before described. [384 — 387]. — 1748, Jan. 11, o.s.
On the Sphere amongst Opposites.
468. From manifold experience I have been taught, that souls and spirits,
when once persuaded concerning the truth, for the most part, and almost
always, are borne away into contrary things, and thus into doubts concerning
truths. The experience I have had from heaven respecting these things, is so
manifold, that it would be too prolix to narrate it. The reason is, because
man ought not to be persuaded concerning truth by visual persuasions, as by
miracles, inasmuch as a greater sphere of thought should be acquired, from
which a man is rendered flexible, besides many other causes, which are now
not given me [to narrate]. — 1748. Jan. 12, o. s.
Concerning the Jews called together by Jacob, and concerning the avaricious in general,
469. Jacob,* who is now above my head, and occupies a vertical position
in the place of him who was hence cast down and made subject, — this spirit,
since he is devoid of worshipers, reclines, as he is accustomed, in his bed; he
is great [in his own phantasy], and others are invited into his heaven. Many
of the Jews come to him thus reclining, which, during a great part of the night,
I perceived from the fetor of mice, which, when I could no longer sustain,
there was an inquiry in the heaven of spirits whence this fetor came ; some
said they were grievously affected by it, but after an inquisition.it was found
that they were Jews, who, as it appeared to them, were elevated out of their
cells [see above, 384], to Jacob, about whom many were collected; hence
was the stench of mice. Jacob stated that he was surrounded by so many
mice, that he could no longer sustain those Jews, wherefore being cast, as it
were, out of his bed, he betook himself downwards. These Jews complained
that they could not remain in their cells where their money was, which they
feared would be carried away by thieves.
470. Those [Jews] who lived formerly, appeared with long beards, so that
the whole face is covered with a black beard ; they are much deformed, be
cause they formerly thus so much loved their beard. [See A. C. 1124.]
471. Moreover, they also appeared clothed with torn garments, in which
* The Jacob here mentioned is not the ancient Jacob, but, as was said above of Mahom
ed and Abraham (340, 379, 402), a certain spirit so named, in order to represent the
patriarch or saint, after whom Jewish spirits seek in the other life ; thus they are led by
experience to see, that such supposed saints, or patriarchs, can render them no assist
ance, and that they must put off the phantasy of supposing that there is any help fo'
them in any but the Lord alone. As to this Jacob " appearing in a bed," this is from
correspondence, since Jacob representing the natural principle, or the ultimate of divine
order, is so presented, because a bed lin which the body reclines, represents that princi
ple. (See A. C. 6463.)— Tr,

LARGER DIARY— Part II. 131
they sewed up their gold and silver, and when deprived of which they utter
miserable lamentations, because their money has been taken away.
472. Moreover, they are of a twofold kind ; — one, whose right eye being
oblique below the left, looks downwards, and the other, whose same eye
looks obliquely upwards ; because the former have looked to the earth only ;
but the latter to heaven, praying that they might become rich.
473. Their women appear apart crowded together, and, indeed, solicitous
about garments which they appear to sell to one another ; what sort of gar
ments they were was not shown to me.
474. Such a lot, in general, awaits the avaricious. — 1748, Jan. 13.
475. I am informed that that miserable crew wander about in troops, seeking
where they can be nourished or supported, and the entire heaven* of spirits
is said to be filled with them ; nevertheless no one is willing to support them,
because, as they are known to be thieves, they drive them away ; some seek
after their patriarch. That three Primates wert thrust down from Heaven.^
476. This night three primates were again cast down, namely, A. J. and M.,
who were near me, and two of them were deprived of the faculty of under
standing, so that they were foolish (fatui), as devils are when deprived of the
faculty of perceiving [or understanding], and who have only an instinct re
maining; except A., who still possessed his intellectual faculty, Others were
substituted in their place, that they might receive those who came ; but they
complained that they could do nothing for them. They state that they come in
troops and inquire where A. J. and M. are, who appear very greatly deformed;
their deformity cannot be described; they are entirely destitute of understand
ing, for they cannot perceive any thing true or good ; they are therefore to be
lamented, for they run about like insane persons through, as they think, the
streets of Jerusalem, and beg ; but no one receives them, and, as they say, is
willing to give them nourishment. Their city is miserable, the streets are nar
row.— 1748, Jan. 15.
Concerning a certain ingenious Spirit, or concerning another Mahomed.
477. In the morning, when I awoke, there was a certain spirit who was
sufficiently ingenious, and who (those around me were complaining about it)
adroitly converted all good into evil. As I awoke I conversed with him, since
he possessed the faculty of wishing to explore what is true; I therefore pro
posed to him this and that problem, which he ingeniously solved, and found
out the truth ; wherefore he was received into the company of good spirits,
amongst whom he remained for a short time ; but because he was too active,
and desired to act for himself, he was sent away, and he came into the com-
* As to this heaven, see above, 223, note. — Tr.
f This heaven as frequently stated above, was that which, at the time of the Last
Judgment, passed away or was destroyed, and from which the dragon and his angels
were cast, see above, 223, note. The three spirits here alluded to by A. J. and M., were
no doubt such as, from the love of pre-eminence and dominion in the world, had attract
ed the attention of others, and were, consequently, sought by them after death. — Tr.

132 SWEDENBORG'S SPIRITUAL DIARY.
pany of other spirits; from which I could conclude that some spirits greatly
excel others in the faculty of perceiving, and that the difference is such
that scarcely any one can suffer himself to be persuaded [that it is so great].
Concerning Phantasies,— how they are put off, and of what Nature those are which
remain.
* Moreover it was also that Mahomed [477], who was so gifted with the
faculty of understanding what is true and good, with whom I, at the same
time, conversed respecting those phantasties which reign amongst spirits who
first come into that life ; for with spirits there are mere phantasies which must
be entirely put off, and which can be done only with difficulty and reluctance;
because a man favors them and is pleased with them; wherefore by little and
little they are put. off by Jesus Christ, and are reduced to interior, and thus to
more interior [phantasies], which correspond to truth and goodness, so that
they can be together; hence are heavenly joy and pleasure, and hence it is
that man from his own [principles] lives with delight. These things I spoke
with Mahomed of Mecca ; and there was also another Mahomed, but who
he was I do not know ; it was said that he is also adored [by spirits], so that
both possessed, in a great degree, the faculty of understanding truth and good,
and, indeed, he confessed that the fountain of all truths and goods is Jesus
Christ, which they here desired to testify from so much experience, that no
one could doubt about it.
478. In respect to what is said concerning phantasies, it should be under
stood that they are put off with reluctance, namely, the grosser phantasies
which belong to the body, and the natural [phantasies] which belong to the
soul; but the interior ones, which are conformable, and thus concordant with
truth and goodness truly heavenly remain ;f hence a man lives as from himself
with heavenly joy and gladness, and this is the rainbow, concerning which
we read in Genesis, the confimation of which is effected and formed by Jesus
Christ alone. J— 1748, Jan. 15.
That Spirits are signified by the Wind.
479. A spirit is compared to The wind (John iii. 8) ; hence it is that spirits
have come to me, both now and very frequently before, with wind, which I
felt in the face : yea, it also moved the flame of the candle and likewise
papers ;§ the wind was cold, and, indeed, most frequently when raised I my
* There is no number to this article in the original. — Tr.
t These " interior phantasies" the author calls, in his printed works, appearances of
truth. J That is, these interior phantasies, which then are the operations of a regenerated
imaginative faculty, are the plane in which, as in the rainbow, the operations and in
flux of heavenly things are displayed in beauty and loveliness (see A. C. 1042, 1043,
1053), where the spiritual meaning of the rainbow in the cloud is explained.  Tr.
§ The reader may probably ask, — how could the wind thus felt by the author from
spirits move the flame of a candle, &c? The solution is probably this, — that as the au-
ithor was in full communication with spirits, their influx and operation would not only
be vividly felt by him, in his bodily sensations (Which is impossible with others who have
not open communications with spirits), but that external objects, immediately within the
sphere of the author's senses, would also be affected by the operation of spirits- since
the medium was there by whieh this effect could take place; thus as spirits could see
and hear, through the author's senses, the objects in the world, it is probable that this in
flux might also, «n some occasions, affect objects which, as just stated, were within the
sphere of the author's sensations. — Tr.

LARGER DIARY— Part II. 133
right arm, which I wondered at; the cause of which I do not yet know.—
1748, Jan. 15.
That the worst Spirits of all in the ultimate Heaven are those who profess to be Chris
tians, — and also Jews.
480. I have learnt from much experience, that the worst spirits of all who
are in the ultimate heaven, are those who are called Christians in the world.
Such for the most part have no faith, and they persecute and hate all things
relating to a true faith; nor do they suffer themelves to be instructed ; and [in
this state] they pertinaciously continue, yea, they are most deceitful; andatthe
same time contrive such deceitful arts against the Lord, and against faith in Him,
and against the faithful, that every one must greatly wonder that such things
are enrooted in their mind aud nature. For they then act from their nature,
and when they are left to it they are like furies. Yea, the Mahomedans very
greatly wonder at this [in Christians so-called] ; for the Mahomedans are docile,
and suffer themselves to be led, and easily receive the faith. After the Chris
tians, the Jews [are the worst], except those who worship Abraham as a god,
and these also are very deceitful. The meekest of all are the Africans, con
cerning whom I have spoken above [453].— 1748, Jan. 15.
On the Speech of Spirits ; — that Spirits know each other, and that they prove, in va
rious Ways, of what Quality others are, that they may form a Consociation with
them.
481. I have stated above, that human souls suppose themselves to be men
furnished with a body; yea, they suppose themselves to be clothed with [na
tural] garments, so that it is with difficulty that they can be brought from their
phantasy. They also mutually converse with each other precisely as in this
world ; for speech is only a series and composition of ideas, which falls with
man in the body into such words as belong to his language ; it is the mere ideas
of spirits which fall into words with man, wherefore, all speak his language,
even among themselves, whether he knows this or not ; or whether [he speak]
in another [or foreign] language, as is known, inasmuch as the apostles could
speak in every language, which [miracle] was from spirits. Moreover, there
is also a communication of ideas, like that of words ; yea, by the composition
of ideas alone they can express more within a minute than a man can by words
within many hours,— a fact which I have known from very much experience.
In the mean time, it is evident that souls speak amongst themselves, in a man
ner similar to that in which men converse together in this world ; and I have,
indeed, heard that they can preach in a similar manner [see 424], and that one
can teach another.
482. But how they form consociations [or societies], and also how they are
dissociated [shall now be stated] . Inasmuch as spirits are most ingenious, and
much more so than men in the body, they know from various things whether
a soul is of such a nature that it can accord with their consociation [or society]
or not. The manner of proving or ascertaining this is such, that they lead a
spirit into conversation, so that they follow his ideas, and thus make him
speak according to his ideas and theirs, when the agreement or repugnance is

134 SWEDENBORG'S SPIRITUAL DIARY.
manifestly felt ; this has also been sometimes manifestly perceived by me.
Hence they know what things are contrary or agreeable to them, and accord
ingly they lead a man ; for they follow the series of his thoughts, and, at the
same time, inspire him with affections, and thus lead him, so that the man
thinks he speaks from himself, whereas it is nothing else but a consent [or
agreement with spirits]. But this kind [of operations] is directed by Jesus
Christ to the good of man, which the spirit intends for evil. — 1748, Jan. 17.
Further concerning the Conformity of Spirits, and their simultaneous Action.
483. The spirits, who by diverse methods are manifested as to their agree
ment with each other, consociate themselves and act together ; for they con-
sociate together of themselves, so that spirits know who they are, and of what
quality they are [with whom they consociate], and, indeed, from a certain in
stinct. I do not know all the methods of probation, for there are many. Those
spirits who are alike are consociated, the others are dissociated.
484. But although the spirit is of such a quality as to be conformable with
other spirits, as with the wicked, they are nevertheless, of the mercy of God
Messiah, brought out of the consociation of the evil, and inserted into the con
sociation of others, in order that they may come into the society of the happy;
and God Messiah invites them, that they may be together. Thus, of the mercy
of God Messiah, they are transferred from one consociation to another ; and such
as is the consociation such is their life, which has been made very manifest to me ;
for I have been continually led from one consociation into another, and have
acquired the life of the consociation [or society], but with a difference, inas
much as I am gifted with a two-fold thought, one interior (intimiori), and the
other exterior (interiori) ;* so that whilst I was in the association of evil spirits,
I could at the same time be in consociation with the good, and thus perceive
of what quality the spirits were who desired to lead me ; and this I very fre
quently perceived with an especial observation (animadvertentia), without
which observation (namely, that I am in consociation with evil spirits, and
that itis spirits who thus think and affect me) I could not know otherwise than
that it was myself who was of such a nature, and meditated such things.—
1748, Jan. 17. Besides the particular Influxes there are also general Influxes.
485. This day I conversed with spirits, both evil and good, concerning'general
and particular influx in respect to every affection, both evil and good, [stating]
that there are myriads, and, indeed, that there are many myriads, who cause
a general influx ; thus the universal heaven of spirits and angels • but there
are certain particular [spirits] around every man, who are the subjects of the
general influxes ; these subjects receive [influx] from the general and are
similar, because they correspond ; thus all spirits and all angels are in parti
cular, the centres of influxes, and they receive the influx according to their
quality, and communicate it to man. Man, in like manner, is the centre of in
fluxes, corresponding. This can be naturally perceived by very many things
* Respecting the proper meaning of the terms intimus, intimior, and interior as used
by the author during the first few years of his illumination, see above, 223.  Tr '

LARGER DIARY— Part II. 135
in nature, both in the atmospheric and in the animal kingdom.— 1748, Jan. 17.
—The angels consented [to the truth of these sentiments] .
That general and particular Influxes could not be given, unless God Messiah governed
the Universe.
486. Unless God Messiah governed both the angelic and the spiritual uni
verse, all things in the heavens and below them could, by no means, be so dis
tributed into genera and species, that they could unanimously concur [or con
duce] to all the lives of men, spirits, and angels ; for lives are affections, which,
unless they depended on One [fountain of] Love, which is Divine, and thus
truly celestial, the other genera and species of affection could by no means ex
ist, and mutually respect each other ; so that general affections constitute a
general form, which is constituted in such order, that nothing can be conceived
to be more so. Without such a co-ordination and subordination of affections
the life of no one could be given, for affection is life. Thus all affections mu
tually correspond to one another like all things in one body, in which all affec
tions are arranged in a similar subordination. Wherefore unless God Messiah
had become a Man, and unless the universal heaven related to Him, as to its
body, the universe could not, by any means, be kept together in such an
order ; and from the universe, thus from God Messiah, all angels, spirits,
and men, both collectively and individually (omnes et singuli) are preserved. —
1748, Jan. 17. These things were also stated with the consent ofthe angels.
Concerning the Dragon who has assumed to himself a seat in the Vortex, or Zenith
of Heaven.
487. He who, from his phantasy, sits on high above the head in the zenith,
is sometimes admonished, lest he should accuse the faithful, and persecute
them ; he has nevertheless persisted [in this state] for many centuries back,
aud perverts innumerable. He is of such a character, and when he is iu ter
ror he humbles himself, and promises repentance, and submits himself; still
he does not continue [in this state]. He is cunning from the heart, and since
he has so long practised his deceitful arts, he can by no means desist, howso
ever grace is shown him. Punishments were exhibited to him, and also the
torments of others, and every time he was horrified, and took refuge in his
forms or expressions [of supplication], and prayed for grace. Still, however,
he returns to himself, so thatthereisnohopeof him. I know three of the kinds
of punishment that were exhibited to him, one was — that at a certain moment
he suffered pain as of a travailing woman, or an intestine pain, from which he
very greatly suffered, and he wished to turn it for himself into merit. He was
afterwards let down into a lake, as it is called, that he might there be immers
ed, and was kept there during some hours, but was thence delivered. This
day he was let down into a certain place of the damned, that he might behold
with his eyes what he deserved above those who are there ; he was filled with
horror, and during scarcely a quarter of a minute he suffered cruel blows ; but
as he is now delivered, he is horrified, and again supplicates for grace ; but he
who supplicates from terror cannot be heard, but only he who supplicates from

136 SWEDENBORG'S SPIRITUAL DIARY.
the heart.— 1748, Jan. 17. Volumes would not suffice to enumerate his ma
chinations and deceitful arts * A great Mystery.
488. It is a great mystery that the universal angelic heaven is so formed as
entirely to correspond to man in the universal and in the minutest particulars,
and to all his members, and that this Grand Man [of the human race] became
entirely perverted by [successive] falls, so that inferior things domineered over
superior things. Hence was the necessity that Jesus Christ should come into
the world, that he might conquer the devils, and thus restore order, and be the
only Man to whom the universe should refer itself. Hence it is, that Jesus
Christ is all in all ; that the angelic heaven corresponds to Him alone, and that
the lower and lowest crew are, like refuse and dung, rejected under his feet;
hence also it is, that he who is not in Jesus Christ, or in His body, is not in
heaven-f— 1748, Jan. 18. On ihe harmonic Hymns of ihe Angels.
489. This day I heard many angels of the interior heaven who were form
ing:]:, in concert, a hymn, which was clearly heard by me ; but what they said
I could not understand, because they were angels [that is, in a sphere higher
than that in which I was] ; nor could the spirits around me perceive what it
was ; I could only know from a certain variety of interior affection, that there
was a heavenly principle in it. The angels clearly perceived those hymns ;
they appeared to me like a continuous infantile sound, like the sound of a
flute, and they proceeded in a heavenly gyre [or circle] which many were
forming, and were at the same time both saying or chanting, and representing
the same thing. I was afterwards informed what they said; namely, they
were forming, by their hymns [as representations], a golden crown with dia
monds around the head of our Saviour, which was effected both by celestial
* In respect to the dragon here mentioned, it should be known, that the dragon in the
Apocalypse is representative of all those who are confirmed in false doctrines of every
kind, especially in the false dogmas of three divine persons in one Trinity, and of faith
alone, and who, at the same time, have led a merely worldly life. Such are the greatest
hypocrites ; they appear to be religious, — to have a name to live, — they " are whited se
pulchres, but inwardly tbey are full of dead men's bones and all uncleanness ;" that is,
they are actuated by mere selfish and worldly ends and motives. No w, at the end of a
church, such as are here represented by the dragon are very numerous, and the heaven
which was to pass away (see Rev. xxi.) was filled with such as had externally appeared
religious and moral, but were internally wicked. But at the time of Judgment in 1757,
they were swept away by the. manifestation and activity of their own evils (see the au
thor's work on the Last Judgment). The dragon, therefore, mentionedin this and in other
articles of the Diary [502, 505, 507, 508, 526), is representative of all who openly profess
religion, and in the sight of men are more or less devout, but internally full of selfishness,
deceit, and hypocrisy. Such spirits, since they possessed many things from the Word,
and much appearance of religion, being externally moral and devout, but internally pro
fane, were tolerated above the hells in the so-called heaven of spirits for a very long pe
riod, — some, indeed, for ages, until the general Judgment arrived. — Tr.
t Respecting the correspondence of all man's organs and members, both interior and
exterior, with the Grand Man, which is Heaven, see the author's large work, entitled
" Arcana Cwlestia," beginning at 3624 ; see also Rom. xii. 5. — Tr.
t It is here said " they are forming," because, as it will be seen below, the angels ean
at the same time represent in external forms, what they say or chant. — Tr.

LARGER DIARY— Part II. 137
representations and by distinct ideas, which are the principles of human
words, and which are intelligible to no spirit or man. It is wonderful thatvery
many together can say or chant this hymn, and represent it at the same time ;
nor does one command another, so that no one leads the choir, but all, at the
same time, mutually lead each other; yea, the more numerous they are, the
more easily is this done, because they are ruled by God Messiah. That har
mony is incredible to man ; such, however, is the nature of spiritual and celes
tial harmony. Moreover, they flow in spiritual and celestial gyres, and thus
circumvolve, which gyres are of innumerable variety. I was also admitted
into some of the grosser gyres, and I could follow them. But he who desires
to act from himself, and to command others, and is not willing to allow him
self rather to be led, can by no means be present [in these gyres], except it be
by compulsion. Souls are by degrees introduced into these harmonies and
agreements (convenientias), so that at length they can be amongst angels. —
1748, Jan. 18.
490. Those hymns, which two infantile choirs formed, could not be disturb
ed by phantasies ; for a certain phantastic spirit desired to disturb them, but
his phantasies were as nothing. Hence I could conclude what influx phanta
sies have in spiritual and celestial things, thus in angelic things ; for they are
grosser than that they can operate any alteration [or change in them] ; and it
would be as though that which is gross should flow into that which is subtile,
or an effect into its principles, or as the body into the soul, which is altogether
contradictory, as human philosophy may well know: thus corporeal and na
tural things cannot enter into things truly spiritual and celestial — 1748, Jan. 18.
491. I have again heard the angels hymning, or chanting the praise of our
Saviour, and indeed, some choirs together, on diverse subjects, both by repre
sentations and ideas. There was one choir consisting of very many, and act
ing, at the same time, as a one, without confusion from one another; so that
there was one within another, and also without another. It is in this manner
that the universal angelic heaven is accustomed to devote itself to the praise
and glory of the Saviour. Hence musical harmony, and singing, are so de
lightful to the angels, when the thoughts of man are concordant with their
ideas— a fact which I have often experienced in churches, when the angelic
choirs agreed [with the psalms sung] with an interior perception of gladness,
credible to none, and thus ineffable.— 1748, Jan. 21.
Continuation concerning the angelic Choirs, — their Provinces in the human Body,
and their Offices.
492. When awake I again heard several angelic choirs, celebrating their
Saviour by their singing. There were several choirs together, with variety of
sound, which I did not understand ; although all things, even to the minutest
particulars, were transacted in the most distinct manner ; for the more sub-
tilely or interiorly they were performed, the more distinctly they were per
ceived. They celebrated God Messiah variously ; although there were many
who celebrated at the same time (it being evident from the various sound that
there was a great variety of them), [it was all harmony] ; I learned what kind
of varieties there were in general; — there were three. First, those who act

138 SWEDENBORG'S SPIRITUAL DIARY.
by representations only; secondly, those who act both by representations and,
at the same time, by voices ; they appeared to me to be most subtile [or inte
rior] (subtillissimi); they sounded, as though they were winged, in a subtile
manner, and as the least [visible] of those who can be called lives ; and
[thirdly], there are those who act solely by voices [or words].
493. Moreover, there are also those who are exterior, who act in a similar
manner, and whose actions came to my perception, both [the actions] of those
who act by representations and of those who act by voices, and also [of those
who act] by both at the same time. But the varieties are such as cannot yet
be well described. For varieties are entirely according to the life not only of
man [in general], but of all his viscera [in particular] ; inasmuch as there is
no kind [of variety] which does not relate to some member of the human
body, or of its viscera, as its subject, from a cause concerning which we have
spoken above. Thus in the body of our Saviour they have provinces and of
fices allotted to them.
494. I afterwards learned to what provinces those angels who sang be
longed ; — namely, the purer, which are angelic, belonged to the pulmonary
functions, which I was also permitted to experience, inasmuch as for some
time they governed my lungs, which was done so lightly and softly, and in
ternally, that I could scarcely feel my atrial respiration, and, indeed, from the
centre to the extremity. For the lungs act in all parts of the body, both the
internal and the external. Moreover, there were those who direct the exter
nal respiration, which I could also well perceive ; such are spiritual,' and
come more fully to perception.
495. Such choirs are also distinct; there are those who are devoted to the
spontaneous [or involuntary], and those who are devoted to the voluntary of
fice of respiration ; the former are governed by affections only; the latter are
governed, at the same time, by those things which are intellectual and ration
al; and they are those who preside over speech, and who speak; and this be
cause it is the office of the lungs to speak.
496. It was told me, that those who are devoted to the spontaneous office of
respiration govern the sleep of man ; for as soon as the voluntary office of
respiration ceases, man falls into sleep, and then the offices of those succeed
who belong only to the affection, and who are angelic, or [celestial] genii,
who are spirits.
497. Every spirit can be governed by affections, and thus he can be led to
whatever is well-pleasing to the Saviour. Nevertheless spirits must be led by
intellectual things, for many reasons, chiefly because the nature, and thus the
will, must be formed by intellectual things, that man may, at the same time,
have his part [to perform]; for without his intellectual principle a man would
not know that his proprium is present, besides very many other things which
relate to his regeneration. Ore Imputation.
498. That man has no proprium when his will is taken away, is evident
from sleep ; for in sleep his voluntary principle is absent, hence he has no
command over any member ; but his whole body lies subject to the sponta-

LARGER DIARY— Part II. 139
neous principles solely ; wherefore nothing is then imputed to him, because
he is in sleep. Hence it may, in some measure, appear whence is the imputa
tion of evil, and also the things which are to be imputed as well with men as
with spirits ; which, however, is a subject extremely prolix ; it is only known
to our Saviour. — 1748, Jan. 21.
(Continuation concerning the heavenly Body.
499. It was stated above [488], that the universal heaven relates to the body
of our Saviour, who governs the universe as His body, thus without the slight
est difficulty ; and also that the universe would be dissipated unless all things,
even to the minutest particulars, had relation to His body, and were governed
by Him. In His body there are, as it were, two kingdoms, as in the human
body, — one belonging to the heart, and the other to the lungs. That which
belongs to the heart is called celestial, and that which belongs to the lungs is
called spiritual; which two kingdoms are wonderfully united, and both reign
in every particular province, but distinctly.
499£. It was told me, that the members of generation form a distinct king
dom by themselves, and, as in man, they are also distinct, or separate.
500. It was moreover said, that those who relate to the kidneys are also, in
part, distinct from those two kingdoms ; but I do not yet know in what things
they are distinct.)
That the Dragon, together with the Stars, was cast out of Heaven towards Hell ; — and
what he attempted to do there.
501. That the dragon was cast out of heaven, together with the rest who
were his associates, may be seen above [487] ; namely, from the highest part
of heaven, and indeed low down, almost under the tail, or the members of
generation, where they now dwell, together with those whom they have se
duced, and who imagine that they walk about in the Old Jerusalem, and in its
filth. From this [place], however, they continually endeavor to come higher,
but they cannot; I perceived their attempts; but still they remain in the low
er parts, and hence they continually make attempts against heavenly things,
and this by continual blasphemies, which are directed towards that province
where those are who correspond to heavenly things ; consequently they are
against the lowest things of man, where his anterior and posterior seat is,
which I perceived throughout the entire night; but [their attempts are] with
out any effect, although, as I was told, they were continual blasphemies.
This they attempted, because when they were on high they endeavored, by
their phantasies, to enter into celestial things themselves.— 1748, Jan. 21.
On the Dragon.
502. This day the dragon was again sent into a place of punishment for a
moment or two ; namely, into that place where there are dragons and serpents.
When he came out thence, he had recourse, according to his custom, to
supplication; and, indeed, he wished to be dissolved. In like manner, for
about a minute, he was sent under the veil, as he himself had sent innumera
ble others.— 1748, Jan. 21.

140 SWEDENBORG'S SPIRITUAL DIARY.
503. It was said respecting him that he persecuted Jesus when he was in
the world, and that it was he who chiefly tempted Him, and by dreams ex
cited the priests and elders [against Him], as well as to what he knew, at
that time, as to what he did not know ; for he was the head [or chief subject]
of those who are in hell, and who love themselves.— 1748, Jan. 21.
504. He said also this day that he persecutes the church, or those who have
faith, according to what is said in the Apocalypse, that he persecuted the seed
ofthe woman. (Apoc. xii.)
505. He is extremely slippery ; when in punishments and in terror he prom
ises all things, and confesses the truth, thus from terror ; also from falsehood
or deceit, so much so that he does not [then] know otherwise than that it is
from the heart, when nevertheless it is only with the lips, for in his heart he
cherishes other things. He has but very little of remains left, so that if he
were vastated he could never become the same again.*
The Nature of ihe Dragon.
507. The dragon mentioned above is of such a nature as to direct his mind
to all things, even to the minutest particulars, so that he suffers nothing either
interior or exterior to escape him ; so watchful does he keep his eyes ; and he
mixes himself up with all things, and, by every means in his power, closes
tue ways, lest the evil should appear to be from him, and also by negations;
except when he breaks out into open anger, then he blasphemes, bears inter
nal hatred, and spares nobody, except it be an adorer of himself. He seeks to
fortify himself in every way, lest he should be overthrown. When cast down,
he continually strives after higher things. Moreover, from constant use, he
excels in all deceitful arts, and practises many of them (except some which
are more shameful, to which, however he has prostituted himself). . He also
exercises these arts in anger, nor can he do any thing else from himself, or
from the habit contracted for so many years, and from so many spirits, who
concentrate their influx in him, as in their centre, of whom he is the ultimate
subject; since there are many who are in like manner dragons, but they all
relate to him, as to their idol : hence, he is such that if he were destitute of
adorers, he would be capable of nothing. This dragon is the leader and god
of the Jews in the life after death; and also of all the wicked, even of those
who are Christian so-called, all of whom he patronizes. — 1748, Jan. 22.
508. He of whom I now write is the head, others constitute the body; there
are also represented in the heaven of spirits those who are seduced by him,
as entering into the jaws of a great dragon [441], and are absorbed, so that
there they constitute some part of his body, which he endeavors [to accom
plish] ; from this representation he is also called a dragon.
* That is, if he were entirely deprived of the apparent goods and truths with which lie
is externally invested, he could never act the hypocrite again, see above, 467, note. In
respect to what is said in this article (503), that " the dragon persecuted Jesus when He
was in the world," &c, it is meant that spirits, who at that time were represented by the
" dragon and his angels," did this, and who were, no doubt, those evil spirits wbo bad
come from the Jewish church, and with whom the priests and elders, &c. were closely
associated ; thus the Lord associates them together when he says,  " This is your hour
and the powers of darkness." (Luke xxii. 53.) — Tr.

LARGER DIARY— Part II. 141
Concerning Mahomed.
509. Mahomed, according to his desire, also underwent temptations ; I
could conclude respecting his desire from some [signs]. He was tempted
this night by this,— that when I was in a sweet sleep, and dreamed scarcely
of any thing else than the signification of the term Paraclete (see John xvi.),
and of those things relating to that term, the dragon feigned before Mahomed
that I was awake, and he spoke and replied as though it was I who spake ;
of which deceitful art I was, however, entirely ignorant. Hence when Ma
homed could perceive nothing else than that it was I who was so perverse,
and this during the whole night, he was led from this temptation to doubt
concerning Jesus Christ, — that his power is not so great, inasmuch as the
dragon could even seduce me as to truths. When I awoke, Mahomed said,
undisturbed, of what character I was, — that I was versatile, or changeable,
at which he wondered. But when I told him that that occurred in sleep, and
that I knew nothing of what was said, but that I was only thinking concern
ing the Paraclete, and the like, he wondered ; which was also shown to him
by a certain experience, namely, that the dragon wished to put me to sleep.
These things show that Mahomed stood in the faith, although he was so
tempted.— In the night between the 22d and 23d Jan., 1748.
(See the continuation.)
Continuation from Mahomed.
510. When he was at length persuaded that those things were done when
I was asleep, and that I was entirely ignorant of the transaction, he was then
tempted in another manner : he was put by the dragon under the veil, and
thus he was acted upon like others. He was put even under a thicker veil
than others, and also bound, as I am now informed, nevertheless he perse
vered [in the faith],
511. He was afterwards put to sleep, and others thought that he was de
prived of rationality, and was compelled to speak, as spirits are accustomed
to do, according to his own genius. Whilst, however, he was in sleep, he
was interrogated concerning Jesus Christ, whom he then also confessed.
Hence it was concluded that he was preserved in the faith, and confirmed by
Jesus Christ alone. These things were written in his presence, some of which
he also dictated to me. — 1748, Jan. 23.
5114. Mahomed says that he now remembers these things; but if they had
not been written he would not have remembered them in the least.
Concerning ihe Spirits of Mahomed, how they are instructed, that they may become
Angels.
512. The spirits who go to Mahomed perform similar gyrations as the
, angels, and at the same time, with singing or with a loud voice, which I have
i' heard for several days ; when I awoke out of sleep, and thus during the
* whole night they performed their spiritual gyrations. Twice or three times
?they were also permitted to perform sounding representations* like the angels,
* See above, 489.

142 SWEDENBORG'S SPIRITUAL DIARY.
and, indeed, concerning the Saviour of the world, which they are said to have
done with so much dexterity as to equal the angels themselves. In this man
ner they are also admitted into angelic choirs.
513. Moreover, before they performed similar gyrations around Mahomed
they represented those things of which I have spoken above [see 403) as
baths, and similar things : these they represented with delight, saying also
that many things occurred to them, as when in sleep, concerning the Saviour
of the world, which Mahomed did not perceive, because they were hidden
from him. Thus they were instructed in the truth by alternations (vices); and
those who were instructed were taken away from Mahomed, as he himself
had previously informed me.
514. I also heard during the morning and the evening hours, that angelic
gyrations were performed both by those who had truly become angels, and
also by Mahomedan spirits, who emulated with angelic spirits, and were
much applauded ; which I experienced with an emotion of the heart ; and
Mahomed said he perceived, like myself, a similar emotion. — 1748, Jan. 23.
Two Kinds of Punishments of Spirits, namely, Discerption and the Veil ;—how then
take Place in Man.
515. A man cannot be discerpted, or torn to pieces, by two contrary pow
ers, like a spirit ; because his body cannot be torn to pieces, nor his external
mind (animus), which coheres to the body, without causing instant death.
Wherefore, in the place of that punishment, or of that species of vastation,.in
man, he is kept between evil and good affections, on two sides, both of which
desire to conquer. Thus he is kept in equilibrium, being drawn hither and
thither, and his indignation is kindled even to anger, and he is also brought
to desperation, or into the thought of his own unhappiness or fall ;— this, with
man, is discerption. Men appear to succumb under these kinds of tempta
tions. 516. In respect to the other kind of punishment, or vastation, namely, the
veil, a man cannot be put under it, for he knows that he is in the body; and
that he cannot thus be concealed without blinding his eyes, nor so acted upon, i
that he can break forth [from the veil], because he knows that he is in the
body. But in the place of that punishment he has this :— -When he wishes to
recall truths, which are lucid and digested (cogitatm), into his memory, or to
write them, his ideas are then taken away, in general and in particular, so
that he cannot even recall any thing into his memory ; but it is given him to
see as when a light is kindled, which, however, is [soon] hidden or extin
guished. Meanwhile his desire of knowing and writing is inflamed, and, at
the same time, he feels indignation, and a desire to persevere, or rather a
consience not to relax [his efforts]. These things [in man] correspond to the
punishment of the veil in spirits; which, amongst spirits, are said to be of
various kinds and species. — 1748, Jan. 23.
On ihe Inhabitants of Jupiter.
519* (Being actuated by a desire of knowing what kind of men they are
* The numbers follow here as in the original.— Tr.

LARGER DIARY— Part II. 143
who live in other planets, I have also been permitted to know the inhabitants
of the planet Jupiter ; for if there are planets, or earths, there must also be ra
tional and intellectual beings upon them, who can refer all things which they
see to the glory ofthe Creator; inasmuch as there is nothing in the universe
which does not ultimately relate to the glory of God ; this is effected by means
of those who can perceive celestial and divine things. The spirits of this
planet are of a threefold kind ; — those who are of the lowest, or rational
(rationalis)* kind, are black, or dark, and they inquire after those by whom
they can be led to the one only Lord, that they may become changed, that is,
heavenly. Besides this kind of spirits there are also others, who shine in the
face like the light from candles, and who, moreover, are dark [as to their
bodies], and sit like idols, and suffer themselves to be adored by servants
whom they had in the life of the body, for whom they say that they are the
mediators to the one only Lord in heaven ; nor are they willing that such
should come into heaven but mediately by them. Such, because they are
fiery, or shining, as to the face, are called saints, because they persuaded
themselves that they had lived, when in the body, a holy life ; hence it is that
they shine as to the face, and are distinguished from the rest. The best of the
spirits of this planet are their angels, who do not appear in white, but in most
beautiful blue [garments], with interwoven stars (scintillas)^ of gold. These
are the angels [from Jupiter], and they constitute their angelic heaven ; and
it is said respecting them, that they are the mediation to the only Lord of the
universe.) 520. (One of their spirits, from the lowest kind, was brought to me, that I
might know, by him, of what quality they are. As to his state he was dark,
and he appeared to himself to fly in heaven, like swimmers in water, with
the arms extended ; which [appearance] arose from this circumstance, be
cause in the life of the body they do not walk erect, but stoop, with their face
looking forwards, but not downwards, which [attitude] with them is shame
ful, and a mark of the vilest kind ; those who look downwards they call
damned, andsuch are exterminated [from their society] that they may seek
their food elsewhere. Moreover, they sit, like the men of our earth, upon
seats, and then they are erect. But the other kind, which is called holy, with
a kind of fiery appearance in the face, do not thus [as it were] swim in
heaven, but'they sit.)
521. (As to 'the inhabitants of that earth, the spirit who conversed with me
said, as already stated, that they walk inclined, and sit [erect] ; and that they
are not distinguished into cities, and thus into general societies, as here ; but
into nations and families as, in ancient times, upon our earth. He was asked
whether one nation waged war with another. He meekly replied that there
was no need of that, because they had all things requisite for life: they are
naked, because of the temperature [in that latitude], which is such as to allow
them to be so.
517.J They have a body like the inhabitants of this earth : the body was
* It may be doubted whether the term rationalis should not be naturalis.—TR.
t The author, in 535, calls these scintillas, stellitlas, or little stars.— Tr.
t The numbers follow here as in the original. — Tr.

144 SWEDENBORG'S SPIRITUAL DIARY.
also shown to me : thus [for the reason above stated] they abhor war and the
slaughter of men.)
517J. They speak but little, but they think more, and their language is rath
er imaginative than vocal, in which [however] they also excel. From the
face of others they can know, for the most part, what they wish or desire ;
for thus they are taught to change their faces [according to their desires],
The spirit who was with me, desired to speak with me by thoughts alone, so
that he did not love words; but the nature of this imaginative speech is such
as to bring forth thoughts, as a speech without words, and in this manner he
conversed with me, and he said that he was a dark spirit seeking the one only
Lord, that he might come into heaven ; for his conscience was aggrieved—
that he had taken something from his companion which was almost of no
value, and which, he had considered, his companion would have given him ;
moreover, he said, that they [of his kind] did not seek their saints, or shining
ones ; and that such are only sought after by their own servants.)
518. (He also said, that their spirits consociate in life with one another, and
also with men, which, as they are so imaginative, is not to be wondered at;
but they have three signs, lest spirits should say more to them than they have
permission to say ; — namely, they see, as it were, an old man with a white face,
which is a sign that they should say nothing else but what is true ; wherefore
they are on their guard what they say. Another sign is that of a face appear
ing, as it were, through a window, which is an indication that they should de
part hence and say no more. I also saw the old man [with a white face], and
afterwards, the face looking, as it were, out of a window, upon which the
spirit conversing with me appeared immediately to depart, nor did he dare to
speak anything more with me by that kind of imaginative language.)
The continuation on the worship of the one only Lord may be seen below.
(•) (¦) The Jews adore ihe Dragon altogether as a god.
522.* This day [certain] Jews were around me, which I could know from
the stench of mice, and afterwards from an undulating communication be
tween them and the dragon, which was elongated. That they adore the dra
gon as their god, I could know from this, that they direct their prayers to him
as a god.f— 1748, Jan. 23.
(.) (.) (Continuation respecting the Worship of the one only Lord with ihe inhabi
tants of Jupiter.
523. (They say that they worship the one only Lord of heaven, whom they do
not name ; but they know that the one only Lord governs all; Him therefore
they seek after death, and they find Him, who is Jesus Christ. On being ask
ed whether they knew that the one only Lord is a Man, one of them replied,
that they all know that He is a Man, for He has been seen by many of them as
a Man : and it is He who instructs them concerning the truth, and preserves
them, and that those who believe in Him have eternal life. This one only
This number follows 518, as in the original. — Tr.
t In respect to the dragon see above, 487. ;

LARGER DIARY— Part II. 145
Lord rules their lives ; nor do they adore idols, nor those saints who are me
diators to their servants to the one only Lord. Thus they live in innocence,
loving one another mutually, abhorring wars, and having the law written in
their conscience or thought, according to which they live. And if they live
otherwise they are admonished by their angels, and [instructed] how they
ought to worship their only Lord. Now, since these things are revealed as to
general principles, the children learn them from their parents ; thus doctrine is
delivered from mouth to mouth amongst the people, which doctrine does not
emanate further than to the nation to [which they belong]. They are igno
rant that the one only Lord has suffered ; but because they live in such a state,
and are instructed by Him, and also after their death, they are thus led to His
heaven.— 1748, Jan. 24.)
524. (Amongst those who came to them from the inhabitants of our earth,
there was, first, a spirit, who was one of the worst from our earth, and who
could not approach them, because they instantly perceived that he was evil,
although he employed his art [to appear in their company]. Another after
wards came who appeared good, whom they received, and with whom they
desired to converse. There also came another who was of an intermediate
character, not, as yet, amended, whom they did not desire to admit ; thus they
at once perceive of what quality those are who come to them, and they thus
keep them at a distance. )
525. (Moreover, when these spirits become angels, and are carried up to
the angels, who are clothed in blue with golden stars [see 519], or whose gar
ments are of a celestial [or sky-blue] color, then shining or fiery horses* ap
pear to them (which horses were seen by me), by which they are carried up,
and thus they come among the angels ; who, they say, are together with them,
and worship the one only Lord. )
On the Dragon.
526. When the dragonf was cast down from heaven to the lower parts, but
not yet to the lowest, except only that he might observe the punishments, and
repent; at length, after having continually attempted or plotted evils, but
without any effect, he presented himself as a most hostile enemy to God the
Creator, whom, as he stated, he had before adored ; but what kind of adora
tion this was, I was permitted to know ; namely, he placed himself ou an
equality with Him, or even above Him, and thus rebuked Him, because all
things had not succeeded according to his wish ; yea, he became angry and
cursed, wherefore he was cast down toward the lowest parts, where he is
still suffering torments. Afterwards he is as though insane ; throughout the
whole night he was excited, solely by himself, without any given cause.
But when I opposed him, he blasphemed, and directed his blasphemies against
me, which I could perceive through the whole night, so that he was then left
to himself. After this had been told him, when I was awake, he acknowledged
it, as he is accustomed to do, and thus he desired to remove himself, even to
the ends of the universe, that he might avoid the punishment. But whether
* See above, 299, note.
t Respecting the dragon and those whom he represents, see above, 487.
VOL. I. 10

146 SWEDENBORG'S SPIRITUAL DIARY.
he did this from his soul [that is, in sincerity], I do not know. Such a lot
awaits those who do not acknowledge Jesus Christ as the Mediator, and such
is the nature of their soul to the Supreme Creator, whom they confess with
the mouth, whilst, in their hearts, they make themselves equal to Him ; and
when they succeed in their evils and designs, they even raise themselves in
their hearts above Him; for they acknowledge no Mediator. — 1748, Jan. 24.
Continuation concerning the Inhabitants of Jupiter.
527. (Nor can the spirits of that planet be seduced by evil spirits, because,
they live in the order of life, and think more than they speak, so that their rea
son descends from their understanding, which latter, informed or instructed by
Jesus Christ their only Lord, descends from their heaven ; which I could per
ceive from that spirit who was with me, and who still remains with me,—
namely, that evil exhaling from any evil spirit could not fix itself or have any
seat in him, but it was without effect ; nor did this spirit care anything about
evil, except that he was pained from what he stated above [that he bad taken
something of small value from his companion, see above, 517], which was so
slight a thing, that amongst Christians [so called] it would be cousidered as
nothing.— 1748, Jan. 24. )
528. (( That from the face they can know the thoughts of others, or that they
can speak by the face, especially such as from infancy speak but little, and
do not learn to dissemble, is evident from many things ; because all things
impress themselves on the face, even to the slightest distinction; and spirits
can dexterously represent things in the face, which is so formed as to transfer
all varieties of one affection, and this by a continual transformation. ))
Continuation concerning the Inhabitants of Jupiter.
529. (It was also shown to me by one oftheir spirits, how they speak to
gether by variations of the countenance, which is effected by slight motions
[of the face], especially by the variations of those muscles which are about
the lips ; wherefore about that region there are so many intricate series of
muscular fibres. But about their eyes, their more interior affections, as I sup
pose, are represented ; for the face is the representation of the interiors of man,
so formed as to be able to speak,— as was said concerning spirits, when [the
affections] are in the face, together with the change in its forms, and the vari
ations of its state. The things, however, which they showed me by varia
tions of the fibres around the lips I could not understand, but I could only
perceive the variations ; because from infancy my face had not been initiated
and accustomed to these things. This is also the reason why those spirits
cannot dissemble ; but they live in the order of that life, so that they can con
ceal nothing whatever from their companions, because they immediately know
both of what quality they are, and what imaginations they indulge, and also
what they have done. Thus with them there is spiritual life • and they can
at once be distinguished, and thus taught and reformed. )
530. ( They also showed that they do not compel their face, but put it forth
freely, which is unknown to those who from youth have been accustomed to
dissemble,— namely, to speak and do otherwise than they think and love ; for

LARGER DIARY— Part II. 147
with such the face is contracted, so as to be prepared to vary itself according
as cunning persuades. But with the spirits of Jupiter, the face flows freely,
and is especially put forth about the region of the lips, so as to be somewhat
prominent; hence the fibres have full liherty of indicating those things which
they think. It is otherwise on this earth, where the fibres are contracted, so
as not to be able to express the sensations of the mind. For if all the fibres
in the lips and about the lips were evolved or developed, the truth of this
would abundantly appear; for there are series of very intricate muscles and
fibres, and there are fascicles of them which have not been created solely for
eating and speaking, but for expressing the ideas of the miud, even to the
minutest particulars, which may thus be said to be inscribed upon them. )
531. ( It was asked, whether they knew that their one only Lord is a Man %
the spirit said, that they knew it, and indeed from the fact that they had
often seen him, so that they knew that He is a man, and that their one only
Lord is Jesus Christ ; they do not, indeed, call Him by that name, but that it is
the Supreme Being Himself, who is called Jesus Christ, is now unanimously
confirmed by all; for He is not only Man, but also, at the same time, God.
In respect to the name of King, they suppose this is beneath his dignity,
because that name savors of what is worldly ; and that Jesus signifies Saviour
they acknowledge, because that is the same as the Preserver of all. ) — 1748,
Jan. 24. Continuation concerning the Inhabitants of Jupiter.
532. ( The spirit [from Jupiter] who was with me, was affected with tedium,
and desired the association of his own spirits, being averse to those spirits
who are from our earth, because they wished to deceive him, and to lead him
to those things which are contrary to truth and faith. He also said, that in
the locality of his earth where he had been, there was as great a multitude of
men as the earth could nourish, and that the earth is fertile, abounding in all
things; and as all lived without avarice, desiring only to be nourished, it
might hence be concluded, that there must needs be a multitude [of inhabi
tants].— 1748, Jan. 24 or 25. )
533. (As to their faces, they are altogether as the faces of the men of our
earth, but more beautiful ; two were shown to me iu their form ; they were
beautiful, white in the face, sincere and modest, with beauty and becoming
decorum. For their angel appeared behind a white cloud, with a small face
which [appearance] gave them leave that they might show their faces. —
1748, Jan. 24.)
534. ((I also saw one of their saints, who was, as it were, of a fiery light;
he appeared in front but downwards. He was also [like others who trust to
their own merit] splitting wood ; he was standing with the wood under his
feet, and splitting it. On asking whether he was cold, he replied, that he was
not warm, although he appeared fiery. Thus when men attribute merit, or
ascribe justice, or righteousness to themselves, or sanctity to their own pow
ers, a similar lot in the other life awaits them all. — 1748, Jan. 24. ))
535. (( Their heaven is separate from ours, both in order that they' may be
with their own [people] in their own planet, and because they believe a blue

148 SWEDENBORG'S SPntfTUAL DIARY.
[or azure] color, interpunctuated with golden stars, to be the heavenly color
itself: and since they are in this persuasion, they appear to themselves to be
clothed in blue garments. Nor are they willing to be amongst the spirits of
our earth, because they know from experience, that they are cunning and de
ceitful, and do not acknowledge the one only Lord. Hence, on account ofthe
fallacies [of the spirits of this earth], many of the spirits of Jupiter avoid as
sociating with them. Their heaven is as great as the heaven belonging to
our earth, and still greater, because the inhabitants there are more numerous.
—1748, Jan. 24.))
536. (It is wonderful, that when an inhabitant of the planet Jupiter was
shown to me, appearing in front, and fiery, and splitting wood under his feet,
it should appear to me as though it was a man whom he was thus striking,
as is also the case with the cutters of wood from our earth, although it is only
wood. Hence it may be concluded, that the phantasy still remains, that it is
the Lord, although in the place of the Lord they supply wood ; but how it ap
pears to them, I do not know : such, however, is the phantasy with others
also. Hence it may be be evident, what is involved in the imputation of
merit to one's self. — 1748, Jan. 25.)
537. (They converse but little with those who are not of their own nation;
when they meet with them out of their own boundaries, they speak friendly
with them, and desire to do all kind acts of charity to them. But their own
associations are within their own kindred, which is very widely extended:
thus they are distinguished into nations, families, and houses. — 1748, Jan. 26.)
Concerning the Dragon.
538. It is remarkable, that the dragon, or the old serpent, although he does
not cease in a most deceitful manner to persecute the faithful, so that I cannot
describe his wiles and venom, has, nevertheless, sometimes confessed, that he
knows more than all others, that Jesus Christ is the God of the universe, and
that he governs the universe.
Moreover, spirits can also speak with him, and I have spoken to him as
with another, often alledging, as objections against him, his deceitful arts; but
it is only the spirits which are in the heavens that do not speak [to him] ex
cept by spirits. Continuation concerning the Inhabitants of Jupiter.
539. (As before stated, the inhabitants of this planet converse with their
own spirits, as the sons of the most ancient church did [upon this earth], as
is evident from the history of the creation ; they speak both with the good
and with the evil ; for in the most ancient church, it was not so much from
speech and memory that they conversed, as from imagination and thought, so
that those who lived in a similar state could be consociated as to thoughts and
ideas ; and in other earths they can, in like manner, be consociated as to ideas
of thoughts ; but in process of time, as man came more into external things,
he began to speak, and to retain in his memory, which [external state] thus
obliterated [or weakened] the powers of thought.)

LARGER DIARY— Part II. 149
540. (The speeeh of the inhabitants of Jupiter consists almost always of in
terior ideas, or what are called with ns material* ideas, or ideas of the imagi
nation ; but not of ideas of the senses, or external ideas, which are formed into
words, and thus constitute [external] speech, which they also have, but so as
to subserve interior speech : and, in certain cases, things are expressed by that
speech, especially such as relate to the uses of their [bodily] life.)
541. (In respect to their speaking with their own spirits, [it should be obser
ved] that there are evil spirits of a two-fold kind, who infest them. When one
of the worst kind of their spirits approaches, a certain horror, attended with
dread, seizes upon them in general, such as also seized upon me when the
same spirit came to me ; so that, from interior dread, I was filled with horror
when I beheld him as presented to me. He was dark, like a dark cloud, with
some stars before him. He applied himself to my left side, inclining himself
towards the back . He conversed with me, and desired to speak in a manner
similar to that in which he speak? with them, but he was prevented by their
angels (concerning whom I shall speak presently). He said that he knew all
their thoughts and deeds, which he also brought forth from their memory,
which is easily done by spirits, when the Lord permits. Thus he desired to
upbraid me from my thoughts and deeds, which he wished to bring forth [from
my memory], but he was forbidden. He said that he thus upbraided others,
and he wondered that he could not do so to me. He also said that he was
permitted to castigate thetn with punishments, as by pains in the limbs, even to
that degree that they could sustain it no longer, as by twisting the joints of the
fingers, of the feet, and also by, as it were, certain gentle prickings in the face,
according to permission.)
542. (But their angels are immediately present, and occupy the region of
their head, which they fill [by their influx] in an especial manner ; not in the
manner in whieh the spirits of this earth do, who, as it were, obsess the brain
and the head, and sometimes with such a force as to compress, as it were, the
skull of the head ; or to withdraw, as it were, the cranium, which I have often
experienced with a certain sensible pain. If any other were to experience
it, he should think that his skull were being taken off, or that his brain were
being entirely compressed. But the spirits of the planet Jupiter operate with
a certain gentle aspiration, which fills the brain as with a gentle and general
kind of afflux (allapm) ; for they fear lest man should be hurt and feel pain
from them. They were near me with this afflux (allapsu), and they are those
who drive away evil spirits, lest they should do greater [evil] to them, than is
permitted by the Lord. Wherefore the evil spirit is kept within bounds and
restrained; it is their angels who preserve them; with whom also I have
conversed.— 1748, Jan. 26.)
543. ((A man must not speak with any spirit; but a spirit speaks with a
man, and they wonder that I have spoken so many things with them. Hence
they could know that there was another kind of [men and spirits]. £0n that
planet] it is only allowed a man to say these words when he is punished, —
* The Latin is " materials f should it not be " immaterialis ?" although the " ideas of
the imagination" are of a lower kind than purely intellectual ideas, see A. C. 3020. — Tr.

150 SWEDENBORG'S SPIRITUAL DIARY.
that he will not do so any more ; nor is he permitted to tell any of his people,
that he has spoken with a spirit ; if he does, he is severely punished.))
Continuation concerning the Inhabitants of Jupiter.
544. (Spirits are permitted to speak with a man, but the man is not permit
ted to speak with a spirit, except that when he is punished he may say,—
that he will do so no more. If he does so again, after he has promised, he is
still more severely punished; for the [castigating] spirit returns, and easily
convinces him [of his evil thoughts and deeds], for he knows all things from
his memory ; and the angels know from his conscience what he has done ; so
that spirits know from the memory of the men, what they have done, and the
angels know from the conscience of the men, whether the intention was evil.
Hence, since this [the intention] can be compared with that [the deed], the
castigations are moderated according to those things which then occur. [Thus
it may be evident] that the angels judge between the [castigating] spirit and
the man.— [See A. C.7808, 7811.]
545. (There is another kind of their spirits who reprove them, and, at the
same time, teach them ; they appear also dark, as though clothed in sack
cloth ; these also apply themselves to their left side, more forwards ; such a
spirit also applied himself to my left side, and spoke with me, saying, that he,
indeed frightened a man with threats, but that he did no evil to him; when,
however, the man is in fear, the spirit instructs him how he ought to think,
and to live: — thus such spirits are their instructors.)
545£. (Moreover, there was also shown to me a dead head, or a skull, where
the supreme part of the head is bald and bony ; and it was said, that those
who are to die within a year, see such an appearance, that they may prepare
themselves for death ; which, indeed, they do not fear, except on account of
leaving their friends, parents, and children ; but they know that they shall go
to heaven, and, therefore, they are not sad or sorrowful.)
546. (The age of the men of that planet is, for the most part, thirty years
[according to our years], and those who live above that period, are said to be
indocile [or incapable of being taught any more], so that spirits dare not ad
monish and castigate them : for they say that they know those things as well
as spirits; wherefore, since they are not flexible and docile as their youth,
spirits desire less to speak with them. Moreover, it is of the Lord's Provi
dence that they do not live beyond those years, because the multitude [of in
habitants] would increase too much ; for they have offspring which is multiplied
[or which becomes numerous]; because the waut of food does not prevent
them from having offspring, as upon this earth; wherefore, they consociate in
marriage in the first flower of their youth, nor do they desire any thing more
than to have offspring; other delights, as they are here called, they do not so
much care about ; they study solely [the welfare of] their offspring.)
547. (Their faces are white, and they preserve them from the sun's heat; as
to their bodies, they bathe and wash them, but they do not so much care about
them, for they say they are bodies ; but the face they do not call body, be
cause they speak and think by it, since the thought, as they consider, is
in the face, wherefore, they are not willing that it should be [considered as]

LARGER DIARY-Part II. 151
body ; they consequently take care that the face is white and clean. They
thus have a broad covering for the head, made from a bluish white bark, with
which they broadly cover the head ; hut not so the body. They showed me
by their thought in what manner they consider the face, — namely, as only
speaking, almost without any corporeal principle helonging to it; although it
is muscular, still they consider it as devoid of, or exempt from, muscles and
fibres.— 1748, Jan. 26.)
Continuation concerning the Inhabitants of Jupiter.
548. (Their dwelling places, or tents, were also shown to me : they are low ;
there is only an open covering around them, made from bluish white bark,
which appeared to me as punctuated with stars ; they have also another kind
of tent, constructed of a similar material, of a similar color, and punctuated
in a similar manner; it was of around form, and extended in length, into
which they betake themselves, lest their faces should be injured by the heat
of the sun ; for they are especially careful to preserve their faces, which they
do not consider as the body.)
549. (I have also conversed with them about their saints, who become most
saintly wood-cutters, as before stated : — they do not call our Saviour the one
ouly Lord, but the Supreme Lord, — thus they are distinguished [from others] ;
for they wish to be also saluted as lords, and they desire that their servants
should not worship the Supreme Lord, but themselves, who carry their sup
plications to the Supreme. Hence it is that they suffer such a punishment,
that, being cold, tbey cut wood. Nor do spirits come to them and reprove
them in the life ofthe body, as they do to others; for they do not suffer them
selves to be taught; they are inflexible and also cold; and when spirits come
to them, they know from the cold of what nature they are ; wherefore they do
not come to them. They are such as not to be like the wood-cutters from our
earth, who are below the feet, but they are above, forwards towards heaven,
which is a sign that they are proud or haughty.)
550. ( When I conversed with them [stating], that no one can do any good
from himself, but from the Lord alone, who is goodness itself, and the Foun
tain of all goodness ; their augels modestly replied, that they thought they
could do good, nor did they know otherwise than that it is they themselves
who do good. But afterwards, when it was shown to them, that all the good
which is thought and done comes solely from the Lord of the Universe, and
when it was so shown to them that they could comprehend it, they replied, —
that they thus spoke in a human manner, but that we speak iu a heavenly
manner ; and thus they acknowledged it to be so ; but they taught that it was
more simple thus to think; and it was also shown to them, that the Lord
leaves it to them, as they live in that simplicity, so to think, provided they only
know how the case is. They were also present, but at a distance, when I
wrote these things ; they were, however, thus present by the mediation of
spirits. )
551. (( They very much contemplate the starry heaven, which they call the
dwelliug-place of the angels ; nor do they know any thing about a plurality of
worlds. Moreover, they are much wiser than the spirits of our earth, of whom
they say, that they speak much and think little, so that they cannot perceive

152 SWEDENBORG'S SPIRITUAL DIARY.
many things interiorly,— namely, whether what they think be truly celestial
good, or not,— thus they are exterior men : but this they only said of the spirits
[not of the angels], with whom they do not desire to be. ))
552. ( Moreover, their angels are distinguished from our heavens, nor can
they be together, except their interior and inmost angels ; for if those who are
exterior were consociated, as to their peculiar states, with the [interior] celes
tial and spiritual angels, they would not be in concord ; for their phantasies,
and similar things, which must be subordinated, would not agree ; wherefore,
they canuot be together, except by a general influx : whereas, the more in
terior, and the inmost angels, form one heaven throughout the universe. — 1748,
Jan. 26. ) Continuation concerning the Inhabitants of Jupiter.
553. ( After the evil spirit had stood by me, and their angels had thus kept
my head, and prevented the spirits from bringing any evil upon me, there came
from our exterior heaven choirs of angels one after another, and performed
their singing aud representative gyres, which delighted the spirits of Jupiter
so much, that they thought they were caught up into a superior heaven. I
obscurely perceived their delights, and they desired to tell this occurrence to
their other angels. Moreover, one choir came after another, and thus, as it
appeared to them, a certain entire heaven came, which inmostly delighted
them; hence they confessed, that their one only Lord governs all in the stel-
lary universe. Those singing choirs continued for about an hour ; and the
spirits of Jupiter were present, and wondered, and were very greatly affected.)
554. (Moreover, they wondered when I said that I should Jell the things
which I had heard concerning them to the inhabitants of this earfh, which
they by no means wished me to do ; because they are forbidden, by threats
of punishment, to publish those things which spirits tell them. They also
wondered that such things could be promulgated throughout the earth; be
cause they knew nothing of their own earth except the province where they
and their kindred dwell.)
555. (Their moons shine upon them so much, that they live in light. Those
who wish to be adored, calling themselves most holy, and who do not, like
others, call the Lord the only Lord, but the Supreme Lord, — such are not will
ing to name the sun, for they consider the habitation of their Supreme Lord
to be there; wherefore they are worshipers of nature, on which account they
also desire to be fiery [in appearance], and they also appear so. They con
tinually suggested to me the idea of the Supreme Lord, desiring themselves
also to be called lords; these are such as are not willing to name the sun.
Others said that they lie, because they knew that the sun is greater than their
moons, or their great stars, or shines more, and with much heat; which they
endeavor to avoid, by betaking themselves into their tents.)
556. (In a word, although they live in such simplicity, they are, neverthe
less, much wiser than the spirits and souls [of our earth], who desire to be
learned ; for they perceive from themselves what is good, and they are not
willing even to mention what is evil. I wished twice to say what was evil,
but they would not hear it. This I can confess, that they are much wiser

LARGER DIARY— Part II. 153
[than our spirits]. The material [particularia] things in which the inhabitants
of our earth place wisdom, they reject, aud call worthless ; because they say
there is no wisdom in such things, which, they assert, obstruct the way to
wisdom, as is also most evident, — a fact which can be much better perceived
by spirits than by men. This is also the case with those men on our earth,
who are not wise from philosophical terms and material and lowest things ;
for such men cannot but laugh in themselves at those who imagine themselves
to be wise from such things, which are, as it were, dense clouds, that obscure
and darken all the intellectual light of truth; for they not only conceal and
take away the light, but they also occasion blindness to such men, because
all kinds of doubt come from such learning, which cannot be described, being
so far distaut from truth.) — 1748, Jan. 26.
On the Communication of Spirits with Man.
557. I have [already] said and shown that spirits, who are the souls of
those who are dead as to the body, whilst they are with man, stand at his
back, thinking that they are altogether men ; and if they were permitted, they
could, through the man who speaks with them, but not through others, be as
though they were entirely in the world, and, indeed, in a manner so manifest,
that they could communicate their thoughts by words through another man,
and even by letters, for they have sometimes, and indeed often, directed my
hand when writing, as though it were entirely their own, so that they thought
that it was they themselves who were writing, — which is so true, that I can
declare it with certainty ; and if they were permitted, they could write in their
own peculiar style, which I know from some little experience,— but this is not
permitted. — 1748, Jan. 26.
Continuation concerning the Inhabitants of Jupiter.
558. (They have very great care in forming their tents anew, which they do
not decorate, but only provide that they be clean, and that they may eat to
gether in them ; they have no garments, and to have more riches than that
they may be nourished and have habitations, they do not desire; moreover,
their greatest care is the education of their children, whom they love most
tenderly.) 559. (They walk in such a manner as to keep their face extended forwards;
[their heads] being covered with a white covering ; and since they, as it were,
hop, or spring (saliunt), they frequently elevate themselves as they go, so as
to stand upon the feet; but whilst they are going they assist themselves by
the hands, aud in this manner they raise themselves. All these things were
shown to me, and I saw them ; they were also confirmed by their spirits, who
dare not speak any thing else than that which their angels permit them to
speak.— 1748, Jan. 26.)
560. (Horses were seen, when those who were near me said, that many
such horses are met with iu their planet, but that they are in the forests ; they
greatly fear these horses, although they do not hurt them; there is, how
ever, a certain fear of these horses implanted in them. The hidden cause of
which is, that horses represent the sciences, and that the sciences of material

154 SWEDENBORG'S SPIRITUAL DIARY.
things (particularium), or of the senses, and consequently of the body, and of
self and the world, seduced the most ancient Church ; hence was the fall : in
like manner as the tree of the knowledge of good and evil seduced them.
Hence it is that they have a fear of horses,— hence also it is that they do not
learn the sciences, by which their understanding [in respect to spiritual and
heavenly things] would be obscured and blinded, and the loves of self and the
world would begin to prevail, which hence derive their origin, reigning in
darkness.) 561. ((In reply to the question, whether the horses superabounded, they said,
no : whence it might be concluded, that the fishes of the sea are not multiplied
beyond a certain extent, nor certain noxious animals, such as ravens,)) (and
others, although they are not eradicated, &c. &c, which sufficiently demon
strates the Lord's Providence in general and in particular.) This the spirits of
Jupiter understood, saying, that the Lord so governs that every one should have
his own.— 1748, Jan. 26.
562. The prerogatives [or privileges] of spirits in respect to men may also
be evident from this,— that the inhabitants of that planet can likewise under
stand letters, both those which I wrote, and those which I read, as though
they had beeii instructed, — thus they come into the possession of those things
•which are in man. Continuation concerning the Inhabitants of Jupiter.
563. (Those who are the worst of them adore the sun, which they call the
face of the Lord; but it is those who call themselves saints, who thus persuade
their adherents, or servants. They, however, say that they do not adore the
sun, but the Supreme Lord, whose habitation is in the sun ; but such are the
worst among them, and others hold them in aversion ; spirits also are absent
from such, as was stated, on account of the cold ; thus they are excluded
from communication with heaven.)
564. (Moreover, I could more fully comprehend many things from them,
because they only think, and do not concern themselves about natural things
(particularia), as when I directed my mind to the consideration of what intel
lectual light is, namely, that it is the light of truth flowing from our Lord,
and, indeed, a knowledge of universal principles, as that our Lord governs all
things ; and also "when I considered that those things which are material ob
scure that light ; and also that singulars (singularia), or that the truths of singu
lars are in that general light, as varieties in the world, which produce colors ;
wherefore regeneration is compared to a rainbow ; — and I further considered
that it is thought which makes a man of such a quality as he is, and that when
the thought adheres only to worldly and corporeal things, then intellectual
things are connected with them, so that a man cannot by any means speak
with the heaven of spirits ; for the thought extends outwards, and into self,
the world, and nature ; hence are the phantasies which remain in the other
life, and which must be shaken off and die, which is effected by a painful
process of separation. But it is otherwise with those who are in thoughts
concerning the Lord, and concerning heavenly things ; there is consequently
a two-fold arch of the rainbow, — one consisting of phantasies joined with

LARGER DIARY— Part II. 155
spiritual things, which souls love; and the other which consists of a variety
of spiritual and celestial things, without a material principle; — such is the
interior heaven. — 1748, Jan. 26.)
565. (With those men who indulge in what is corporeal, the material things
only, which are in words and expressions, besides those which are in world
ly and corporeal things constitute every thing, and draw into themselves also
all sublime thoughts, so as to immerse them in such things, and thus destroy
them ; because to such men all things are of such a character. Whereas
those men who are in thoughts concerning heavenly life, care nothing about
such things, but consider them of no account, and as a cloud opposed to the
sun, which they immediately dispel, for they love light without clouds; but
those who live in inverted order, love clouds without light, for they place their
light in clouds ; and in [showing] this their peculiar ingenuity consists, which
is so celebrated throughout this earth; — such things are also philosophical
terms, and consequently the whole of artificial philosophy. — 1748, Jan. 26.)
Continuation concerning the Inhabitants of Jupiter.
566. (The inhabitants under the equator, like the inhabitants of this earth,
as in Africa, and in warm climates, go, as stated above, naked ; as we read of
the sons of the most ancient Church, under the name of Adam, who were
naked ; in a state of innocence nakedness is not attended with shame ; the
¦hame of nakedness exists from sin, and, indeed, from the abolition of celestial
love ; in which case other loves succeeded, which caused nakedness to be at
tended with shame; by which Adam and Eve immediately knew that they
were naked, and they hid themselves. It is similar in that planet with those
who live in the regions of the equator ; thus they have no concern about
nakedness, for they seek nothing else than the procreation of offspring for the
sake of heaven.)
567. Moreover, they do not so walk on four feet as terrestrial animals, or
quadrupeds, but they, as it were, hop or spring, and assist themselves by their
hands, that they may go more quickly; they stand upon their two feet, but in
clined at the knees ; and they sit, wherever they are, in a becoming manner,
almost like the Mahomedans, and thus also they rest. That they walk in this
manner flows also from interior nature, because they are from the earth, and,
at the same time, behold heaven ; but the men of our earth, and also the spi
rits, mock at this, because they are evil, and wickedness being innate in them
they glory that they walk erect, which attitude is rather a consequence of
their nature, being proud. From which it is evident, that the erect attitude
of the body is not natural, but artificial, and has been learnt by process of time,
and confirmed by custom ; but nature desires that men should rather so walk
[as the inhabitants of Jupiter] ; and if they had thus walked, it would, from
usage, have appeared becoming to do so, as nakedness is not unbecoming in
the warm climates of our earth.
568. (They now say from that earth, when it appeard to me as though I
spoke with them by spirits, that this, from the omnipotence of our Lord, was
easy;— they also said that they had no concern amongst one another about
being naked ; they never wonder at it, nor is it ever attended with shame to
them.)

156 SWEDENBORG'S SPIRITUAL DIARY.
569. (When an evil spirit from the planet Jupiter was at my side, and wished
to upbraid me respecting my thoughts and deeds, the angels of that earth
were also present, as stated before ; they kept my face, especially about the
region ofthe lips, with the mouth open, continually cheerful and smiling; and
it was afterwards told me, that in this manner they keep the faces of the in
habitants of that earth, so that they are of a cheerful countenance, and not
sad, because, as it appears, the angels are with them; the evil spirit knew no
otherwise than that he was an inhabitant of his planet by whom he was
standing.— 1748, Jan. 26.)
570. (Besides the spirits of that earth of whom I have before spoken, there
are also other spirits, who persuade contrary things (for everywhere there are
contrary spirits) ; they are such as have been exterminated from their society
[520], and have become evil. When these come to a man, their approach is
represented by a flying fire, or flame, which falls near the fore parts of the
man, and hence proceeds to his hinder parts, lower down, and there he speaks
towards superior things, and, indeed, with a rough or coarse voice, which
cannot be well described ; it is as though they spoke with a two-forked tongue.
This spirit says contrary things to them, — namely, that they should live not
according to the instruction of the angels, but according to their own licen
tious desires, and the like, which are contrary to those things which the in
structing spirit had previously told them. They generally come not long after
the instructing spirit has left them, and they tell them contrary things, and
persuade them to lead a licentious life; but because the men there know that
these spirits are of such a nature, they care nothing about them. Thus they
also learn what evil is ; for their life, and their understanding, so long as they
are men, and, indeed, of such a nature, cannot be formed without a knowledge
of evil ; but they must be instructed what good is, and what evil is, and thus
learn to shun the evil and strive after the good, and also to be affected with
good.— 1748, Jan. 27.
571. Those spirits who call themselves saints are cold; that I might feel
their cold a certain spirit approached me, and he appeared to me as though
he were in me, — hence I could feel his cold state; he told me that he felt a
warmth from me.— 1748, Jan. 27.
Continuation concerning the Inhabitants of Jupiter.
572. ( Their spirits were anxious lest I should divulge what I had heard
respecting them ; for with them it is forbidden under punishment to divulge
those things which spirits say to them, unless it is to those with whom they
are most friendly, as the conjugial partners to one another, and children to their
parents ; but not out of their family. In reply, I told them, that on this earth
there is another state, — namely, that spirits and angels do not here speak with
men, nor do they hear what a spirit says, because their thoughts are immers
ed in worldly and corporeal things, and they are of such a nature, that the
things which they do not understand by the senses, they do not believe ; so
that many do not even believe that there are angels and spirits, and, conse
quently, that there is a heaven, and a life after death ; still less do they be
lieve that it is the one only Lord who governs all things, and all [angels,

LARGER DIARY— Part H. 157
spirits, aud men] ; which they comprehend the less, because they judge from
ideas of the external senses, which ideas are so finited, corporeal, and ma
terial, that they understand nothing concerning such things, but they involve
them all in darkness, and, consequently, in doubts, which induce them to deny
all things [spiritual]. And these things which have been seen and heard by
me respecting the inhabitants of another planet, will not be believed by many ;
but will be involved in various fallacies, and called phantasies ; and if such
persons dared, they would call whatever they read in the Holy Word, phan
tasies, — thus, they are infidels; — but what they may think about these things
and what they may say amongst themselves, I do not yet know. )
573. (They very much wonder that our spirits should do nothing but deride
them, because they assist themselves with their hands as they go, and also be
cause they are naked; and they wonder that they do not bear in remembrance
those things which are said to them respecting their heavenly life ; which was
a sign that only the lowest corporeal and terrestrial things occupied the
thoughts of the spirits from our earth ; and that superior [or spiritual things]
were to them of no concern. )
574. It may be concluded from the speech of their face, that they can under
stand those things which are said by a companion or a spirit, more fully and
quickly [than by speech of words], yea, they can thus understand more per
fectly what their angels say ; for material things, which distract the mind and
scatter the thoughts, are absent. Thus they can fully see the thoughts, to
gether with many things, at the same time ; as when a man thinks so as al
most to see, at a glance, the things delineated, together with the affections
which are in them ; wherefore they can know what affection is concealed in
the speech, and on this account the speaking face is with them an index of
the mind (animi), yea, of the mind (mentis), but chiefly about the eyes, nor can
they ever dissemble ; thus the exterior and the interior life itself isinthespeech.
Hence it is that they can speak with their angels; for their ideas are not im
mersed in earthly and corporeal things, which cause exterior things to be se
parated from interior, and [in that case], as in this earth, [men] externally dis
semble themselves to be angels, whereas internally they are wild beasts.
They wonder that there can be any beauty in the faces of the men of this
earth, and that they are not distorted, or deformed, — but this [that they are not
so distorted in the world] comes from another cause.— 1748, Jan. 27. I have
now spoken in the presence of the spirits of Jupiter, stating, that the wicked
in the other life, from this earth, become successively so deformed, and their
faces so distorted, that on account of their deformity they cannot be looked at
by them. I was told that the beautiful faces [of the people of this earth] come
from their infancy, which is innocent. — 1748, Sept. 4*
Concerning those who after Death endeavor to make themselves warm by cutting Grass
with a Saw.
575- (((((((I have stated above, some things concerning the hewers of wood
(see 330) ; there are also those who cut or saw, not wood, but grass, by which
* From this date the reader will observe, that the author sometimes turned back: to
vrhat he had previously said, in order to add some new particulars. See above, 154, note.

158 SWEDENBORG'S SPIRITUAL DIARY.
labor they endeavor to warm themselves. When it was inquired who they
were, it was stated, that they are those who in life had lived morally well,
and had done no injustice to any body ; but in civil life were reputed as good.
They also gave to the poor and needy, and thought that they merited some
thing thereby. But although they know that Jesus Christ, our Saviour, is the
Way, and the only one to be adored, because the only Mediator, Man and
God, thus the only Lord, nevertheless they pass by Him, and in their hearts
believe that it is sufficient to acknowledge one God, the Creator of the uni
verse, whom they, understand by the Father ; wherefore they doubt concern
ing our Lord, or rather deny Him ; and thus they despise His sole mediation.
Of this character are such after death ; they are cold, and seek to acquire
warmth by sawing or cutting grass into the minutest pieces.
576. They also wander about, and inquire of all whom they meet, if they
will give them anything by which they can become warm . But when they
receive anything, or any heat from others, it is of no use to them, for they
want internal warmth, not external, which is the only kind of warmth they can
receive from others. At length they so dread and nauseate the warmth from
others, that they return to their own occupation of sawing, that they may ac
quire warmth. I have also felt their cold, which is severe enough; nor could
they endure in me, that I should warm myself either at a fire, or my feet by
shoes and the like.
576£. Moreover, they continually hope that they shall be taken up into hea
ven, because they have done good things in their life-time. Yea, they con
sult together how they can force or elevate themselves into heaven ; but in
vain, they still remain cold. )))))))— [See A. C. 1111.]
577. They are, however, spirits of a very sensitive [character], which I could
conclude from one who was elevated into a superior sphere of spirits; for the
spirits there could not accord with him, because they were grosser than that
they could penetrate into those things which he thought, until he came
amongst those who had formerly been similar [as to life] ; he could not, how
ever, long continue in their company, because there still adhered [to him]
something similar [which they, by vastation, had removed].— 1748, Jan. 27.
The Characteristics of good Spirits.
578. Good spirits are distinguished by several marks, as by warmth, which
I felt when they approached me, and also by the gentleness of their action
upon me. and by the softness of their speech, and likewise by their gentle in
flux when they act in the company of several, in which case their influx is
especially felt as soft, and it is manifestly perceived, that there are several who
act together ; not, however, entirely as a one, like the angels. But they are
noted chiefly by this,— that they are not willing to say anything evil of any
body, which 1 could see from one who, whilst conversing with them hi com
pany, called evil spirits by a bad name because they were impious; and he
who thus called them, and who thus distinguished himself from them, was
alienated from their company, and they said, that he had been previously
taught not to reproach any one with contemptuous names. Thus, in their
societies it is instantly known whether they are alike, or whether they can
agree ; and they are also tested in this manner.— 1748, Jan. 28.

LARGER DIARY— Part II. 159
Concerning angelic Choirs.
579. Many angelic choirs were heard around me for several days, which I
could not sufficiently distinguish, except the Mahomedan choirs ; for their
gyrations vary, which I could observe ; there are those who continue the gyra
tion without any mark of interpunction [or any stop], and there are those who
continue and terminate it in two [stops], so that the interpunctions of the cir
cumgyration were heard as three, four, and five times, and there are some who
make, as it were, six perceivable stops in every circumgyration, which is so
quick as to be effected in nearly a second of time. — 1748, Jan. 27.
On the Inhabitants of Jupiter.
580. ( I have heard from their good spirits respecting the death of those who
live upon that earth ; when it was stated, that they die in their youth from
causes concerning which see above [546], namely, lest the number of men on
that planet should be increased too much ; but they rarely die of diseases as
upon this earth, except those who have led a wicked and external life ; but
they die tranquilly, and, as it were, in sleep, so that they go by sleep into the
other life. )
581. (There were certain spirits from that earth present, whilst I was read
ing the seventeenth chapter of John, and they heard it ; they wondered that
the only Lord had become a Man, and that he had been upon earth like an
other man; but they afterwards declared that every thing [read] was divine.
The spirits of our earth, who had been infidels, continually suggested that
He was a man, that He was crucified, that He was born a man, and was
like another man, &c, which the spirits of Jupiter heard, without saying
anything in return. But they afterwards said, that such are nothing but
devils, because they take what they say from those things which are
merely worldly and corporeal, and the like, which the spirits of Jupiter
reject from themselves as dross, because they blind the mind, and interpose
darkness between it and the light of truth ; and they now tell the spirits [of our
earth] that so long as they remain in such things, and hence form their argu
ments or judge from those things, they are nothing but devils, whom [on their
earth] they reject from their society, and cast out as filth. They could also
judge ofthe evil genius, or nature, of the spirits of this earth from this circum
stance,— that, in their phantasy, they thought of nothing else respecting them
but oftheir nakedness,— other things which are celestial, and which they had
heard respecting them, they did not think of at all ; hence they concluded, that
there is almost nothing heavenly in them.— 1748, Jan. 26. )
582. ( In respect to their gait, — that they assist themselves by their hands,
and spring or hop, I saw (since I was also permitted to see them), how they
go ; every third step or spring, they turn themselves round, and perform a
gyre with the face and the body ; aud thus they sit. And this they do, in
order that nothing but their faces may be seen; for they gladly desire
that their faces may be seen; the other parts of the body they con
ceal by sitting, for according to their method of sitting the foreparts
are also concealed, because they are not willing that they should appear. )
583. Their spirits were also with me, to whom I showed the inhabitants of
this earth, all the faces of whom appeared to me then to be less than the faces

160 SWEDENBORG'S SPIRITUAL DIARY.
of the inhabitants of their earth ; they said that the faces of the inhabitants of
our earth were not beautiful, both because they were less, and because they
were somewhat deformed from (: koppor kopparrig :*) being copper-colored,
and they said, that with them such faces are not found, nor are there such as
are spotted, or marked with red pustules, and the like, because the body does
not sicken. Certain faces are smiling, the region of which around the lips is
a little prominent; and there are also those faces which are expanded so as to
be smiling; sad faces they do not delight to see, because worldly cares im
press such things upon them ; so that they can know from their faces of what
quality they are. — 1748, Jan. 26.
(The annual motion of Jupiter is twelve years, and its diurnal motion is six
hours. +) Continuation concerning the Inhabitants of Jupiter.
584. On the influx of the angels of the planet Jupiter I am permitted solely
to state, that it is gentle, and, as it were, undulating, like alternate volumes [oi
waves] ; wherefore it is mild, like their genius [or mind], which thinks also in
this manner.
584^. I have frequently had conversation with them through their spirits;
for it should be known that that which the angels think, the spirits speak [or
utter] as from themselves ; the thought is, as it were, carried off and taken up
by spirits, who, without reflecting on those things, think that they speak from
themselves. I have also spoken, respecting similar things, with those who
were from another earth, and they understood it better than f did ; for if I only
intimated what I thought and intended, they received a fuller sense of the sub
ject, so that they said, that they thus better understood me than by open speech,
conveyed to them by spirits speaking.
585. ( Moreover, their understanding greatly excels the understanding ofthe
learned or the wise of our earth, and especially of those who are from Europe,
who consider themselves to be learned, because they treat upon philosophical
things, and are intent only upon terms, and dust, which withdraw the under
standing from the sense of the subject; as when the mind is intent upon the
words of a speaker and not upon the sense ; wherefore, if there were no [such]
terms, the mind would clearly perceive the subject. This the spirits of Jupiter
well understood, and they said that such things are only as black clouds
which are interposed [between the mind and the light of truth, see 565], and
which they are not willing to admit, whilst they represent to themselves their
starry heaven by a vision. Hence it is evident what distinction there is [be
tween their wisdom and that of the inhabitants of our planet]. When they
wished to represent that the one only Lord converts depraved affections into
good ones (which is the same as converting evil into good), they repre
sented the intellectual mind as a beautiful form, and its activity as an affection
* These words are Swedish, which denote the copper or brown color which character
ize some inhabitants of our earth. — Tr.
t The precise year of Jupiter is 11 years, 315 days, 14 hours, 11 seconds ; or, in round
numbers, we may say it is 12 years ; but his day is now computed to be 9 hours, 56 min
utes ; since Swedenborg's time the motions of the planets have been more acurately deter
mined. — Tr.

LARGER DIARY— Part II. 161
suitable to that form, or harmonizing with it ; they afterwards desired to show
me how the one only Lord bends depraved affections into good ones, which they
did for a time, according to their own genius, so dexterously, that they were
praised by the angels. Whereas, the learned from our earth could not in the
least understand it, although they were learned, and considered themselves to
be wiser than they ; for such consider themselves to be learned if they can
only dispute about a thing, — about form, modification, substance, what is ma
terial and immaterial, which the spirits of another earth hold in derision and
call insanities, because these latter love the thing itself ; but the former only
feculent froth ; — these words th'ey now tell me.)
586. (Again, as to their gait, — it is not creeping like that of animals, but it is
half erect, so that they are inclined obliquely forwards as to the breast and
face, [looking] upwards, and with their feet and lower parts they touch the
ground, wherefore they can easily assist themselves with their hands, or palms,
and quickly turn themselves, and quickly sit down.)
587. (Moreover, when I was in bed, they were not willing that I should turn
myself to the wall of the bed, but that I should always look forwards, thus
away from the wall ; which, when I told them could not be done here, be
cause it is necessary to lie on both sides for the sake of rest ; they replied, that
this was done by them by entirely and quickly turning the body, because they
desire to look forwards, thinking that the Lord is in that direction, — a circum
stance which had before often occurred to me, but I did not as yet know the
cause, namely, that similar spirits acted in common with others. — 1748.
Jan. 28.)
588. (The covering of the head of those who boast themselves as being
saints was also shown tome; — it was a darkturreted cap, and the head under
it was snowy white, whether from hoariness I did not inquire ; in this manner
their saints cover their head,* as it were, with turrets.)
On a certain Kind of Punishment inflicted upon the evil Spirits in the Planet Jupiter.
589. A certain punishment which the worst of their spirits suffer, was shown
to me;— they are kept, as it were, in a tun,f so bound, that they can in no way
move themselves, and in the mean time they are infested with direful phanta
sies concerning their imprisonment ; at the same time the cupidity of deliver
ing themselves from their bonds is excited, but as this is in vaiu, they experi
ence anxiety and torment together with their cupidity, and they are told that
they must sustain these things until they have paid " the uttermost farthing"
[see Matt. v. 26] ; they are, however, (eventually) delivered. The appearance
of their face was shown to me, which is deformed, and, as it were, dilacerated .
This punishment agrees with the phantasies of the infernal crew who are in
a certain tun, and also with a vile kind of punishment, concerning which I
have spoken before. They are said to be then miserably tormented ; but it was
told them, that if they would pay to the uttermost farthing, it would not con
tinue to eternity, because their one only Lord sustained upon our earth the
Respecting these saints see above, 519, 534. — Tr.
t Respecting the punishment ofthe " tun," see the " Arcana Cmlestia," 947, 948. Tr,
VOL. I. 11

162 SWEDENBORG'S SPIRITUAL DIARY.
most cruel torments that they might thus be delivered, when they should have
sustained them only a short time.
590. (The European spirits, learned [so-called], who constantly desired to
seduce them from the truth, and from faith in the Lord,— stating [as objections]
that salvation was effected in time, and that almost 4000 years had elapsed
before He came into the world, and, nevertheless, spirits had also been saved
prior to that time [when He came] ; the spirits of Jupiter, however, could not
but hold such objections in derision, wondering that they should pretend to
make such assertions respecting Divine things, and they replied, stating,—
that the past and the present are one with God ; for all things, from eternity to
eternity, are present with Him, and that the promise and the deed are the same
with the Lord. But besides these objections [the spirits of our earth] often ob
ject other things, wishing to pervert all the spirits whom they meet. Such [at
the present time] are the Europeans, who are called Christians; many are of
this nature within, for in the world they dissemble, and say one thing with the
mouth, and cherish another in the heart. A spirit or soul, cannot afterwards
speak but from his acquired nature or genius, thus from the heart, and conse
quently from the life of his love, and as this consisted of mere cupidities, their
understanding is also composed of mere falsities ; for there is no inherent rea
son in them except that which flows from their love ; but such as the love was
in the body, such is the life, and such is the act, which in the other life is so
easily known, that nothing can be more readily perceived if only one word be
pronounced, or one idea expressed ; or if a spirit only thinks, his entire nature,
such as it was in the life ofthe body, is manifest; wherefore they are associat
ed to their like, with whom they act together.)
591. (I also conversed with the spirits of another planet respecting the man
ner in which philosophy is conducted on this earth, stating that when our so-
called learned describe spirits, souls, and similar things which are invisible,
they remove all things, such as place, parts, figure, form, &c, in which human
ideas can be fixed, so that they have no idea, and consequently no terms left,
by which those things which relate to spirits and to spiritual things cau be ex
pressed, calling such things immaterial, and thus involving them iu [mere]
terms, and also in occult qualities ; at length, they doubt whether there be
any thing within those things which the senses understand, which many deny;
— thus they deny [the existence of ]. spirits, and of spiritual and celestial things,
and they think that they shall die like other animals, from which they know
not how to distinguish themselves, — and still they desire to be called learned.
Moreover, they connect mere terms together, and thereby bundle up many
things which are mere scholastic terms, but which, if evolved, exhibit a sim
ple sense, which can be easily expressed. Such things as these the spirits of
the planet Jupiter hold in derision, and they call those who entertain such
things, insane ; if their thoughts be of such a nature as to be immersed, and,
as it were, bound up and ensnared in such things, they call them dung. — 1748,
Jan. 28.)
Concerning the Punishment of such Women as have led a delicate and idle Life.
592- ((((((The punishment of those females who have led a delicate and idle
life, such as is peculiar to those women who in certain countries have, from

LARGER DIARY— Part II. 163
whatever cause, become rich, and thereby raised above others, and who have
thus settled down in [worldly] delights, suffering themselves to be served as
queens by a retinue of servants, having no concern about any use, but only
indulging their peculiar genius and temper, living in luxury and idleness, loll
ing on sofas, adorning themselves, presiding at entertainments, and thus spend
ing their lives, — the punishment of such women iu the other life is dreadful.
But after I had seen the cruel punishment which such undergo, I was instruct
ed twice that they were not such as had been born to these things, as is the
case with queens, or, who from infancy had been educated in such a state
(for such women, being brought up and accustomed to these things, know no
thing else), — but that such females are hereby understood as, from success and
eminence iu the world, and from riches, and the pride hence resulting, have
devoted themselves to voluptuous pleasures.
593. Such women, when they enter into the other life, appear at first to
be with their like, and thus to act in a manner similar to that in which
they had lived in the world. But this [state] is changed into a cruel [scene] ;
for they soon begin to strike, to bruise, and to tear each other in the most
miserable manner, plucking each other by the hair and the head in a manner
so dreadful, that one cannot endure the sight. )))))) They are also hung up
like the stripped carcases of swine, [with] their feet amputated, and they are
lacerated in a thousand ways, one after another, — yea, the blood flows in such
profusion, that I was filled with horror: — to describe these things is horrifying;
— nevertheless, such is their punishment; — the spirits around me, being terri
fied, desired to flee away. Of what character these women are I have de
scribed above [592]. They appeared to me forwards towards the left, in a
certain lofty place, by which the phantasy of their pride was signified. — 1748,
Jan. 28. On ihe Infidelity of European Spirits.
594. (When I was reading any thing concerning the passion of our Saviour,
certain Europeau spirits, called Christians, suggested various things, being
desirous to seduce the spirits of the planet Jupiter, intending to lead them
astray from the true faith, that they might communicate to them their scan
dals, which were many, and deduced from the passion and crucifixion of our
Saviour ; upon which I told the inhabitants of Jupiter that amongst those
who offended thus, thefe were some who in the life of the body had been
public preachers, and that when they preached concerning the Lord's passion,
they were moved themselves, and also moved the multitude to tears, notwith
standing they are now such mockers ; because they now speak and reason
from their nature or from the heart. The inhabitants of that planet were
full of wonder and amazement that there should be such a difference between
their interiors and their exteriors, that they could so speak, and yet have other
things in their heart, which to them, they said, is impossible; for their face
cannot speak otherwise than their heart. — 1748, Jan 28.)
Concerning one who was amongst the very learned.
595. (A spirit came to me from below, thus from the lower earth, who had
been highly famed, and was amongst the most celebrated on account of his

164 SWEDENBORG'S SPIRITUAL DIARY.
various learning ; he was cold, which I manifestly felt from a cold sphere
(afftatu). He said that he had heard that I conversed with others, but because
the things we conversed about were celestial and spiritual, he understood
nothing; although he had been amongst the chief authors who had written
about such things ; nor could he understand that which a spirit of an inferior
order knew; yea, he would not learn it, so that he was reproached because
he would not understand that which was only necessary in this [spiritual]
life ; he knew not that he was in another life. — 1748, Jan. 27.)
(Continuation concerning the Inhabitants of Jupiter.
596. As to the taste of food, they do not prepare food for taste, but for the
use which it affords to the body. That food which is more useful for the body
is relished more by them, and is, as it were, sweeter [than other kinds] ; they
are consequently not carried away by the taste into luxurious living, by which
the health of the body is enfeebled, whence the mind suffers ; which, to be
sane in a healthy body, requires that the welfare of the body be consulted
for the sake of the internal man. It is otherwise on our earth, where the
sense of taste is dominant, and thus the body sickens, and the mind becomes
insane.) Concerning the ardent Cupidity of Spirits.
597. There are spirits who are easily kindled with cupidity, so that they hence
become extremely impatient, and, as it were, burn with cupidity ; and this
without any regard to use for themselves, as one also confessed to me ; for it
frequently happened to me that I burnt with the cupidity of possessing and
buying this or that article [see 457], and I perceived that it was not I who thus
so ardently desired, but it was the spirits who conversed with me, and who
thus testified their cupidity, so that they said they could scarcely exist unless
they obtained the things they desired. They persisted in their cupidity for a
long time ; sometimes, indeed, until I had procured the things desired. And
although they know that the things they desire will be of no use to them, but
only to me, which I also represented to them, and one said that he knew that
to be the case ; yet they could not desist from their cupidity, which is in
creased by many others, who are alike, and exist together in a general society,
and of whom those who are with man, are the proximate subjects [see A. C.
4403] ; and in order that I might better understand this, that cupidity was
changed with me in a moment, which was done by other spirits succeeding in
the place of the former. Hence it is spirits who excite cupidities, and lusts,
and the like. This has happened to me so often that I cannot enumerate the
times. There are, therefore, genii by whom the Lord governs men, and per
mits that they be excited from several causes, both on account of punishment,
and also that lusts maybe removed. — 1748, Jan. 29. There are evil spirits
who excite the filthy pleasure of sitting and remaining longer in privies
(sentinis) than is necessary ; for devils are especially delighted with such filthy
places, as may be seen above [414].
Concerning Spirits in a proper Sense, who are not Genii, but speaking SpiriU.
598. Spirits, properly understood [not genii], are those who love only to talk,
and who are the subjects of the speech of several ; such are also distinguished

LARGER DIARY— Part II. 165
"into genera and species, and likewise into classes. They wish to be called in
telligences or sciences, and they think that they alone know, yea, that they
govern all things ; but with a difference [amongst them]. In every degree
there are snch spirits; they are their spiritual [subjects]; they, however,
think but little, although they imagine that they think more than others: but
I cannot, as yet, enumerate the differences amongst them.
599. It is remarkable that when any object occurs, as when any thing hap
pens in the other life, they immediately think that they know what it is, and
they speak as though they knew it, and they say that it is this or that, and
they describe it, as though they knew all about it; thus one after another de
scribes it in a different manner. Hence they entertain various opinions con
cerning things which happen, and which move any of their senses, and they
instantly persuade themselves that it is so. Several, one after another, spoke
concerning one and the same object, with persuasion : they also love to lead
me when I write.— 1748, Jan. 30.
Concerning a general Glorification in the Heavens.
600. I was detained rather a long time in a general vision, which almost
abstracted me from particular* or corporeal ideas; there appeared, as it
were, a lively sparkling of light contiguous to me, like an adamantine light
for the hght sparkling from diamonds] : and this continued for some time. I
could not describe that light otherwise, for it was a general light (communis
erat), and it withdrew me from corporeal ideas ; yea, from the body itself.
When I was in that light I beheld corporeal things as though beneath me,
which I indeed felt, but as though removed from me, and as not belonging to
me ; thus not communicating with me. The spirits and genii sometimes said
that I was absent from them, and that they knew not where I vas. and what
I was thinking about ; they complained that I was removed from them, and
that their joy, which they had when in conversation, and when they had im
mediate communication with me, was in consequence perishing.
601. Moreover, it then also appeared to me that I was in that glory as to
my head ; not, however, as to the body, but in such a way that I appeared to
be without a head, which diffused itself into their common [sphere], but the
body was below that sphere. Hence it was granted me to know, how those
who are in heaven can hear and perceive those things which exist in the
sphere of spirits: namely, as removed from them, and as below them; nor is
it permitted them to perceive and to know otherwise than as is well pleasing
to the Lord.
602. I also felt the influx of evil genii, but it had no effect upon me then
because they could not have a very near communication with me. One of
them, who is a dragon, being then surrounded with very many spirits and
genii, and thus in the pov.er of acting more forcibly, labored, with every art,
to break in upon me, and to infest me, but he afterwards confessed that he
could avail nothing, and he wished to persuade his crew to descend.
603. When I entered into this sphere, something [monstrous arising] from
* Respecting the use of the term particular, in this and in several other places in the
Diary, and also in A. C, see above, 2'j'j. — Te.

166 SWEDENBORG'S SPIRITUAL DIARY.
certain corporeal things intermixed with the spiritual things [of this sphere]
appeared, but without [causing me] any anxiety, for it instantly passed away,
and was, as it were, dissipated.
604. Moreover, when I was in bed, before I fell asleep, I heard a general
singing of heaven around me, which arose from many angels of the interior
heaven, and I was then, at the same time, in a visual glorification. That glo
rification which came to my hearing, was of the hearing [only], and, at the
same time, general, because I could see nothing of that which they repre
sented and sang. It was told me that the universal heaven is thus continually
giving glory to the Lord, and that they glorify in this manner.
604£ That such a glorification is continual, I could conclude from this, that
as often as I breathed with a certain tacit singing, I followed those who, in
like manner, sang by gyrations, so that from this I could know that it was a
perpetual glorification.
604J. This, however, was only in genera), the angels are in distinct spiritual,
and celestial ideas, which no one except those in heaven can perceive. It
was told me that to those who are in heaven, celestial glorification is a most
distinct thing from spiritual, and that those things which exist in the sphere of
spirits appear thus, so that they may know nothing else than what the Lord
grants them to know.
605. There is also a general respiration, concerning wbich I could observe
these things; namely, that I was, when in that sphere, in some degree in the
general respiration, which is easy and spontaneous : and I observed that the
general respiration of heaven responded to my respiration as 3 to 1 ; in like
manner also the pulsation of the heart. All, however, can breathe from this
general respiration according to this law, that a general respiration being con
tiguous [or discrete], passes off into something continuous, so that from the
continuous [respiration of heaven] all have their [particular] respirations,
with all variety.— 1748, Jan . 30.
Continuation concerning Glorification.
606. The angels regard those things which are in the sphere of spirits as
below them, nor have they any communication except that, when the Lord
grants it, they behold and observe the quality of the spirits, and of the spiritual
things amongst them, as was shown to me by living experience, and likewise
how it is done. They can, however, govern nothing, as was also shown to
me ; for they cannot flow in from themselves, but the influx is governed in an
imperceptible manner by the Lord.
607. When I had fallen from that sphere of general glorification into any
idea derived from a grosser affection, such as from the world, it was then said
that it appeared to them as a fall, and that I bad fallen from them. And when
I fell into ideas relating to the body, such ideas appeared to them like clouds.
—1748, Jan. 30.
608. In the state of that glorification in which I was nearly a day or half
a day, I had no particular* [or material] idea ; thus I had no thought by ideas
perceptible to me, because it was the celebration of the Lord in which I was,
* See note above, 600.

LARGER DIARY— Part II. 167
who was glorified variously by the angelic choirs. However, it so appeared
as that with my head I was amougst them, so that thence I could know those
things which were in the sphere of spirits, as in my body. Wherefore it is
not to be wondered at. that the inhabitants of Jupiter should say lhat their
face is not their body, and that they think lightly of their body. (See above,
547.)—1748, Jan. 30.Concerning Philosophy — that it is worthless.
609. This day, wheu I was returning home, I was affected with sadness,
and I knew that the sadness arose from a certain spirit who was troubled, and
who came to me saying, that in his lifetime he had been such as to imagine
himself to be amongst the most celebrated, and that he had applied his mind
to similar [philosophical] studies, but that now, when he revolved those
things, he said he was troubled and affected with much sadness, and that he
could see and perceive how utterly worthless such studies are in the world,
and that they are phantasies which take away all light from spiritual and di
vine things. He called such [philosophical] things, dung which should be
cast away, and which had hitherto prevented him from knowing spiritual,
aud still more celestial things. This spirit is now with me, and sees me
writing, and directs me. — 1748, Jan 30.
In the other Life those who were acquainted meet with each oilier.
610. When souls first arrive in the other life, those things which are on
earth adhere to them, for they do not know otherwise than that they are in
the world, and that they live there, which has been made evident to me by
many things, for after several years they knew not that they were in the other
life, nor could they know it unless it was previously demonstrated to them,
and then they confessed it. Wherefore, they also retain in mind the associates
whom they had in the life of the body, and it is then permitted by the Lord
that they find them and converse with them as when upon earth, but no other
wise than as it is permitted and granted them to do so. Thus every one can
find his friends, parents, and children ; they remain, however, no longer toge
ther than is granted by the Lord.
611. Now, inasmuch as they find their friends they also meet with their
enemies, especially when from hatred they have persecuted them ; hence it
may be concluded, how dangerous it is to persecute any one from hatred.
For nobody there can dissemble, or revolve one thing in his mind and say an
other thing in words, and show it in his face ; but the things felt in the mind
are laid open as in clear day ; thus dissimulation goes forth into open hatred.
Hence every one may judge how impossible it is for such to be admitted into
heaven. That Heaven does not see Words and Names, but Things.
612. From those things which have been before said concerning spirits, it is
evident that corporeal things must first be put off, and, indeed, with various
pains, and thus given to death. Afterwards natural things adhering to spirit-

168 SWEDENBORG'S SPIRITUAL DIARY.
ual things, for such a nature cannot enter into heaven. At length there re
mains in the spirit or mind (animo), what is spiritual and celestial. As, there
fore, corporeal and natural things, which in themselves are dead, must be put
off before the soul can enter into heaven, it is most manifestly evident that
heaven can never hear nor understand those things which are in words, and
which are corporeal and natural, but those things which are spiritual, celestiali
and divine ; thus which are remote, more remote, and most remote from the
literal sense. As when a man thinks more sublimely than usual, he cares no
thing about the words, but only about the sense arising from the words, and
from the proximate sense he concludes respecting a superior or a more sublime
sense. Hence it is absurd to think that heaven hears and understands the
Word according to the letter, or that it understands the names of men, women,
cities, and the like, since heaven is in the sense of the thing which lie conceal
ed within the Word. The sense of the letter does not proceed beyond the ex
pression, or sound of the ear, consequently not beyond the body. Why, then,
should it be believed that the Lord God our Saviour attends to those things
which are merely corporeal and natural, inasmuch as He Himself is heaven,
and causes heaven to hear 1 — 1748, Jan. 31.
On the Spirits of Jupiter.
613. (A consociation of the spirits of Jupiter came to me; their approach
and their presence (commoratio), and also their active influx, was so soft, that it
might be expressed by sweetness; for they are all well disposed (probi), and
they thus live together, desiring nothing else than mutually to perform kind
offices to one another. Hence there is a general sense of probity amongst
them, the softness or sweetness of which can be sufficiently distinguished
from the consociation of the good spirits of this earth.
614. If the slightest disagreement should exist amongst them, it is signified
by a thin white ray, like [a flash of] lightning : this, it was told me, was a sign
of disagreement, which is also indicated by a little band conspicuous with
small bright stars; thus there are disagreements [amongst them], which, how
ever, are soon reconciled.)
615. (Moreover, [these] little stars, when they appear, area good sign; they
may probably have appeared to me upwards of six hundred times; they are
small : they have appeared singly (unices), and also successively [or one after
another]. There also appears [to them] a certain starry heaven, which is
a good [sign] ; this also is common to the spirits of this earth.)
616. (Hence it is evident, that the spirits of other earths cannot be together,
because they are distinct or separate, as to their particular genius, and also as
to the genius oftheir societies in general, so that when they came to me, and
were with me, the spirits from this earth could not suffer them; it was as
though they were of another odor, wherefore they fled away; as to myself, I
confessed that I did not perceive this, but it was inspired into me from the
spirits of this earth.— 1748, Feb. 1.
On Temptations.
617. How deceitful the diabolic crew is, can never be expressed in words.
In temptations they not only feign themselves to be angels, yea, the Lord Him-

LARGER DIARY— Part II. 169
self, but they counterfeit [things] in every way according to the phantasies of
man; for they know the phantasies of man in a moment, since they put on his
personal appearance, and examine what is in man without his knowing, which
is remarkable ; they retain [things] in their memory, [and bring them out]
when occasion [offers]. Moreover, when they feign things, they inspire, in
appearance, conformable affections, whether they be good or evil, and they
wonderfully dispense, and, by artifice, bend them to evil. They see at a glance
how the affection revolves itself, and their constant aim is to turn it into evil.
They also inspire words into the thoughts and mouth of man conformable to
his affections, and they instantly cause him to think them to be his own ; and
because he does not know how the case is, he cannot believe otherwise than
that they are his own ; whereas, they are the devil's, which I can attest from
manifold experience. They thus proceed from one artifice to another, which
they can do in a moment, from the natural instinct acquired in the life ofthe
body. It is wonderful that they are, as it were, wild beasts of such an acquired
nature, who in the other life are the more cunning because, like wild beasts,
they then act from their own nature, although in [this] life they are, as it were,
men. To enumerate their wiles or deceitful arts, would be to fill volumes.
Wherefore, unless the Lord Jesus kept the devil in bonds, and moderated and
thwarted his attempts, man must needs succumb [in temptations] every mo
ment. The Stench of Intemperance.
618. When I had taken, one evening, much milk and bread, and more than
the spirits supposed would be beneficial to me, they then kept their senses in
[the idea of] intemperance, of which they accused me. Hence from the dry
things I ate there arose a stench of excrement, and from the liquids a filthy
smell of urine, which adhered to my nostrils, and I was informed that this
happened to me because the spirits kept their sensations in [the idea of] such
intemperance. They said that they did not perceive a similar stench them
selves.— 1748, Jan. 30, and Feb. 1.
The Difference of Life in the Body, and after the Life of the Body.
619. In the body the life is different from what it is afterwards ; for in the
body men can do good, from whatever worldly cause, to those to whom they
are enemies, and whom they hate ; for they are governed by various worldly
ends and loves. Thus they can dissemble and call themselves friends, where
as they are enemies. But in the other life it is not so; every one there acts
from his own acquired genius. He who has hated others, still hates them until
his hatred is abolished by means of vastation. But if otherwise, or if they
wish to dissemble, as in the life of the body, it is immediately known, and in
deed manifestly [that is, by external signs].
620. Moreover, those who are governed by the Lord, are passive, and have
no powers from themselves ; they are incapable of feeling and doing anything
from themselves, and they know this . Such are called [in the Word] poor and
also miserable, and are esteemed so by others, who think themselves strong ;

170 SWEDENBORG'S SPIRITUAL DIARY.
they are [called] weak, as being without self-derived power [and the conceit of
it] • such are governed by the Lord, who hath [especial] care of them. Those,
on the other hand, who think that they live from themselves, and who govern
themselves, are called strong ones, and they possess [self] active powers;
whereas, the others, before-mentioned, have only passive powers. Those who
have active powers derived from self, are such as excite evil thoughts and af
fections in others ; so that the evils which they think, and to which they are
excited, are from the active powers of such spirits, who inspire like [senti
ments], as was shown to me this day, and also once before, so manifestly in a
spiritual manner, that there can be no doubt about it. I have this day also
conversed on these subjects with the spirits around me, who could not but ac
knowledge this to be the case.— 1748, Feb. 1.
That I have been, for a long Time together, with my Acquaintance and Friends in the
other Life.
621. This I can attest, that I have seen many of my friends and acquaint
ance in the other life, and that I have conversed and spoken with them. They
were with me almost continually, with intervals of intermission ; and a certain
friend was constantly with me for a month and upwards, as he himself as
serted. How many there were I could not state ; but who they were, it is not
permitted to say, although they desired that I would relate it to their friends,
but this was not allowed. This I can assert and attest, that I have conversed
for some time with several in the other life, who had been known to me in this,
or the bodily life, and that we have had together various conversations con
cerning the state of the unhappy and of the happy, to whom such persons
[about whom we conversed] were shown. Anfi they wondered that no one
in the bodily life knew that they live immediately after death in the other life,
and that they are among spirits, and that their life is a continuation of this, in
somuch that they know not otherwise than that they are as yet in the lifeoi
the body; so that there is no difference, except such as is herein elsewhere
frequently [stated], for their state is changed according to their life in the body,
as may be seen explained elsewhere. — 1748, Feb. 1.
Continuation concerning the Spirits from the Inhabitants of Jupiter.
622. (A punishing spirit, who, as was said, spoke in a compulsory manner
(coacte), as it were, by protrusions of the voice, stood towards the left below
the middle of the body, and approached, intending, as is the custom in their
earth, to punish me, on account of some things thought and said [by me] ; and
those who are by them called angels, stood at the region of the head, that they
might guide him, and permit him to punish according to circumstances; and
thus might regulate [the punishment]. But that [punishing] spirit was not
allowed to do any thing to me, except to show me their different modes of
punishment. One was to inflict a painful constriction around the middle ofthe
belly, like that of a sharp girdle tightly drawn, which, it was said, was attend
ed with much pain to the inhabitants of that earth. Another kind of punish
ment consists in taking away the respiration, so that they at length come into
a straitness or difficulty of breathing; this is effected at intervals. And further

LARGER DIARY— Part II. 171
[as a mode of punishment], they denounce death to them, and consequently a
deprivation of the joy they derive from their partner in life, their children, and
associates, or from those things which are dear to them, for [such] spirits know
in a moment what it is they love.)
623. (Moreover, it is divinely guarded, as well by means of punishments as
by threats and admonitions, lest any should fall into depraved opinions con
cerning the one only Lord, and if any should unhappily relapse [into these
opinious] they are expelled from the society; — in such a planet this could not
be [permitted]. Such, therefore, as do adopt these depraved opinions, are ex
tirpated ; aud if any families incline to such opinions, they are utterly extin
guished; for death is denounced to them, which happens, for the most part,
by taking away their breath, and rarely, as on our earth, by diseases : thus they
are carried off, as they say, into heaven, nor do they call it dying, but rather
codifying [that is, being made heavenly].
624. (Nor can the better kind of spirits amongst them easily abide with the
spirits of our earth; but they must needs live distinctly [or separately], for they
contract a different genius from a different kind of life ingenerated from parents
iu the course of ages, so that they have a life entirely different, and consequent
ly a different nature [from the spirits of our earth]. Thus their nature is con
sociated with celestial things, as is known, according to the representation of
the rainbow, in the angels of their exterior (interioris) heaven ; and because
their nature is then consociated with celestial things [or beings] representa
tively as the colors of the rainbow, and as the nature of the two races is thus
radically different, so it is essentially diverse, neither can the exterior angels of
both planets be consociated together. Those are their angels who love an
azure [heaven] with stars of gold [535] ; they are not willing to admit the term
spiritual, as I now observe, since they guide my thoughts, and thus my haud ;
for they say that they are not willing to know what is spiritual, but only what
is celestial. They are, for the most part, genii; the reason is, because they
speak little, but think [much], and their thoughts are thus derived from affec
tions.) 625. (Their approach [or sphere] is soft and sweet [613] ; their life and con
versation are prudent, so that they are on their guard what they think and say :
they weigh and consider all things ; if, however, they observe the slightest
thing in any that is contrary to their order, they have a desire to castigate, and
thus to reduce them to good. Thus they do to those spirits who have recently
come from their planet, and by some coercion they reduce them to obedience,
which I could also observe, and I spoke to them [about it] ; because when any
thing [disorderly] occurred, I perceived that their thoughts were instantly oc
cupied about the castigation [of those who were disorderly].— 1748, Feb. 2.)
626. (I could observe their presence when they were not aware that I did
so ; — I observed it by the dilatation of my mouth, or the region of my lips and
cheeks; for they are of a character corresponding [to this appearance], and
as they think me also to be of a similar nature, so that same region of my face
was disposed from their imagination into such a form.)
ft is therefore evident that the angels of the exterior (interioris) heaven are
distinct, as was said, according to their natural diversity of genius ; but the

172 SWEDENBORG'S SPIRITUAL DIARY.
angels of the interior (intimioris) and inmost heaven are together throughout
the universe ; for there can be no discrepancy between things that are truly
spiritual and celestial, but only between natural things. — 1748, Feb. 2.
627. (Their exterior angels were also instructed that the Lord never punishes
any one, still less does he do evil to any one; they were, however, at firstnot
willing to admit this instruction, thinking that the Lord does [really] castigate
and punish; but it was declared to them with a loud voice that even their an
gels do not castigate or punish, or speak harshly (dure) to the men of their
planet, but only permit the punishing and reproving spirit thus to do and to
speak, so that the angelsmoderate and judge respecting the quality and quantity
of the punishment and threatening ; whence they might conclude, that as their
angels do not punish man, or speak severe things to him, much less does the
Lord do this, Who is supremely good (Optimus) and the Fountain of all good
ness (Bonitalum), and Who rules the angels ; — hence from their own modes of
acting they could not but acknowledge, and affirm with an open declaration,
that the Lord punishes no one, speaks harshly to no one, and still less does evil
to any one.— 1748, Feb. 2.)
Continuation concerning the Spirits from the Inhabitants of Jupiter.
[628]. From their method of castigating men it can be evident, that their an
gels exercise a kind of judgment over man, or that they judge men and also
spirits, for, as was said, they are present, and govern the punishing spirits,
moderating and permitting them; wherefore a kind of judgment can be pre
dicated of them ; it was, however, openly declared to them, that they think it
is they themselves that judge, whereas it is the Lord alone who is the judge,
and who so moderates [or governs] their lives, that they know no other than
that it is they themselves who do it.
629. (Moreover, from the approach of a multitude of their spirits I experienc
ed considerable cold ; but whether it came from those who [formerly] were
near me, or from others, I do not know for certain;— it was insinuated to me,
that those spirits who [before] were with me [although of a fiery appearance,
see 534] were in themselves cold, like a blast of cold wind.— 1748, Feb. 2.)
That the Angels are always being perfected, and that they can never be [absolutely]
perfect or holy.
630. However souls are admitted into the interior and inmost heaven, still
they are not perfect, but there is always something natural adhering to them
which must be amended, and which is effected when they are remitted
amongst spirits. Then it instantly appears what residuum or dross they still
retain from a natural root, which is then amended, and this at several intervals;
so that it is a rule, that an angel can never become so perfected as that he can
be called perfect and holy, thus never to eternity ; the Lord alone is perfect
and holy, because He is Perfection and Holiness itself.— 1748, Feb. 2.
On the Inhabitants of the planet Jupiter.
631. (Amongst the punishments leading them to repentance is one which is
inflicted upon them ; namely, that they shall eat no other food than bread, and,

LARGER DIARY— Part II. 173
at the same time, the appetite of eating other things is excited within them.
Whether they eat any other food than vegetables, herbs, and fruits, and also
certain seeds which they grind into flour, I have not been permitted to know.)
632. (In respect to their horses, which are in their forests, [560] they are very
tall, and exceed our biggest, in size ; they approach even to the height of
camels, on which account they terrify them very much, as they told me, when
a horse of a great size appeared to them, which they represented to me as
small ; which they also confirmed when we were speaking about horses.)
633. (Moreover, they are delighted to prolong their repasts, not for luxurious
indulgence, but because society is sweeter [or more agreeable], when they
are sitting, at once, and eating together. They do not sit upon chairs or
benches, or upon elevated grassy mounds, nor upon the grass, being averse to
these modes of sitting, as though somewhat unclean were under them. But
they spread leaves under them, and when, being desirous to know what kind
of leaves they were, I mentioned the leaves of the fig-tree, such as Adam and
Eve were covered wiih before they obtained coats of skins, they affirmed [that
such were the leaves]. — 1748, Feb. 2.)
Concerning the Wiles [or deceitful arts] ofthe Dragon.
634. The dragon may be called a two-headed [monster] in various ways,
because he professes repentance with his lips, and speaks as though he would
reform, and yet, in his heart, he cherishes deceitful machinations, and this at
one and the same moment, almost like deceitful men, who can pretend friend
ship in their face and gestures, whereas they cherish enmity in their heart,
which is rarely the case with spirits ; in the dragon, however, this is the case.
He can speak softly at the same time that he is plotting "evil, as at the present
day, when he called together evil spirits for the purpose of clandestinely at
tacking the good, and of destroying their faith. Moreover, he also mixes him
self with the minutest particulars which the nearest spirits do and think, so
that he has more attentive ears than any other evil spirit, and is intent ou dis
covering evil*; he has but a very little residue [that is to say, remains] of the
faculty for good left.— 1748, Feb. 2.— [See 487 and note.]
On the Fact that Man is governed by Spirits and Angels ; also concerning Faith, and
the active and passive [Principle] in Man.
635. (Because it is a truth, therefore it should be believed, that the Lord
governs heaven and earth, and that no one lives except the Lord. From this
faith, when it is given by the Lord, it follows, that man cannot commit sin,
for he knows that spirits who believe that they live from themselves and that
they govern themselves, excite those [evil] things in man, which, although
they are in him, are nevertheless not excited by man. for he then lives pas
sively, and suffers himself to be acted upon; and when man is in such a state
he can be gifted with peace from the Lord, inasmuch as then he trusts solely
in the Lord, and is not concerned about other things. Thus, the man who de
sires to live in peace, must be in a passive, and never in an active state, ex
cept by reaction, and by the concurrence of action, which are also from the
Lord ; thus it is a passive state, either resisting or obsequious (sequens). Such

174 SWEDENBORG'S SPIRITUAL DIARY.
is the state of angels who live in peace. But others who think that they
govern themselves are constantly disquieted, for they lead themselves into
various cupidities, thus into anxieties; and although they are excited by
others, yea, by very many, nevertheless every one considers that what he
thinks is his own, or from himself, wherefore it remains with him and is en
rooted as his own, and as his proprium, hence it is imputed to him. This
faith, inasmuch as it is the truth, that the Lord governs heaven and earth, is
given to the faithful and to angels. But they who are not in a saving faith,
cannot be in such a state, although they imagine that they are willing so to
think, because they know it to be so ; but this is impossible except they be in
a saving faith, and are thus governed by the Lord. That the case is so I can
declare from long and daily experience, concerning which subject I have often
conversed with spirits, so that nothing has been made more familiar to me,
—1748, Feb. 3.**)
f 638. * * (Souls or spirits who desire to govern themselves, think that to be
in such a state would be to lose all pleasure and all will, in which [consists]
pleasure, and thus to lose their liberty, and consequently all their life audits
sweetness, as they now tell me. But because they do not know what life
truly is, and what true pleasure and true liberty are; therefore it should be
known that man has then first true life, and the things which constitute the
true happiness of life, when he is governed by the Lord, and when he is only
passive ; thus it is given him to act as though from his own [proprium], and
he enjoys heavenly gladness ; but that it appears otherwise to them, is because
they judge from their activity, in which nothing can be given but what is
restless, and, at length, unhappiness, after the usurpation of their imaginary
liberty, which is licentiousness, or the goverment of cupidities, and of evil
spirits who excite them. Whilst they are under the government of evil spirits
or of their cupidities, they think they are governed by themselves, whereas
the contrary is the fact. — 1748, Feb. 3. Yea, one man cannot be distinguished
from another as to his external face ; it is the internal in which, when man is
of such a character, happiness resides ; yea, there are some who think me in
sane when I thus speak ; whereas manifold experience has confirmed this to
me, and daily confirms it in me.)
That it may be known from the Quarters, who and of what Quality Spirits are.
636. When spirits and angels act, whether remotely or near at hand, it
could be known where they were, or in what quarter, in respect to my face,
which way soever it was turned ; for directions are taken from the face.
Those who are on the right side obliquely forwards are good, but those who
are obliquely to the left are evil. Hence at a distance from the left below is
Gehenna ; forwards a little to the right is a lake ; under the feet is the lower
earth (terra inferiorum) ; to the left is hell. Above the head are those who are
proud, and who elevate themselves in phantasy; the higher they are, the
more inflated they are with haughtiness, and there also they are arranged ac
cording to the quarters.
637. Those who come to man are in hke manner [arranged]. Those who
come to the back are such as desire to govern ; there they adhere to the back.
t The numbers follow here as in the original.

LARGER DIARY— Part II. 175
Those who are on the left side below are such as castigate, as stated above.
Those who are above the head, and who moderate the castigators, and those
who are on the right side, are angels. Those who are within man are
arranged iu like manner, especially when they fill the whole man; they then
protect him against injuries which threaten him. Moreover, there are those
who are of the head in the cerebrum, and in the cerebellum, which has been
sometimes observed, but not, as yet, so that I could know what they sigmify.
^1748, Feb. 3.
Concerning those Spirits who are very high up in Heaven.
639. Spirits have also been seen by me, who were very high [as to their
apparent situation], and above where the dragon is. I wondered who they
were, and I conjectured that they were of this or that character, knowing, that
the higher the place is to which they raise themselves by phantasy, the more
malignant they are, because the more elated with pride. I was informed that
they are genii whose influx is malignant and most deceitful, for they do not
operate by speech, but by the influx of evil cupidities. And I also experienced
that their influx was attended with such hidden maliciousness, that I could
scarcely sustain it. I was also told that they are not loosened [or separated],
bnt that they act freely, because they conceal more deeply the venom of the
serpent ; but they are kept bound there, although not there in reality, but in
hell, for it is only their phantasy which is there, as was also declared and
demonstrated to them ; for they are in Gehenna. Moreover, when they desire
to be loosened [or separated], other spirits are adjoined to them, who temper
or moderate them, lest they should diffuse their venom. They complained
of this, aud also that they were compelled to speak, which they do unwill
ingly, because they desire to act in a covert manner, or secretly. — 1748,
Feb. 3.
640. It was considered that the worst of them are those who, in the life of
the body, endeavored ' to possess the heaven of our Saviour, and, indeed,
from their own power, and thus to deceive the innocent. They were said to
have an influx which was variously tempered. Before their deceit or venom
came to me, I observed that on the way it was obviated by intermediate spirits,
and thus tempered or moderated. They appear to be those who inspire their
deceit into such as effect [to usurp] heaven, or who endeavor to possess all
power in heaven and on earth, and they are among the stars of the dragon,
and should rather be called the Babylonish beast, of which we read in the
Apocalypse. Concerning hidden Spirits.
641. There are also spirits who lie hidden, nor do they manifest themselves,
or act openly, so that their phantasies, and deceitful arts, and wiles, do not
become so manifest as those of other spirits. They are in the zenith, or above
the head, higher than the dragon, who does not act in so hidden a manner.
Such spirits think that no one can know their pernicious artifices, wherefore
they also think themselves secure, so as not to be hurt or punished by any

176 SWEDENBORG'S SPIRITUAL DIARY.
one, because they think they can betake themselves into the more subtile [oi
interior recesses of] nature, wherefore they say that they fear nothing. Never
theless their deceitful arts manifestly appear whensoever it is permitted hy
the Lord, and they have been discovered to be pernicious artifices (truldoms
konster; that is, magic arts), by which they imitate the nature of good spirits,
inasmuch as they operate by a soft and gentle influx, so that their venom is
not observed ; thus they could seduce even the good unless the Lord protected
them ; they insert themselves into the manifest wiles or deceits of others, in
concealment [or in a hidden manner].
642. ((((((Moreover, they think that they are exempt from punishments
similar to those which others undergo, because they think they can betake
themselves into the more subtile [or interior recesses of] nature, and thus be
[hidden, or] in secret. They are, however, frustrated ; for they are not only
put under the veil, but are likewise conglutinated together like beggars, and
thus deprived of all liberty (licentia), and the more they endeavor to separate
or to dissever themselves from one another, the more tightly they are bound
together. Their punishment is more intensely excruciating [than that of
others] because it corresponds to their secret venomous [purposes]. ))))))
643. They are those who, under an angelic form, persecute the Lord upon
earth for the sake of themselves, and of their lucre, and who [by hypocritical
pretences] have succeeded in such their ends; hence their pernicious, or
rather their unspeakably wicked arts, which could not be discovered to me on
account oftheir abominably wicked nature.
Such Spirits confessed that they could not do otherwise.
644. ( The same spirits who were continually plotting deceitful artifices,
and who were so intent upon them that they could scarcely refrain, were ad
monished by others to desist; but they confessed that they could not, though
they should die. Iu like manner, also, others sometimes confessed that they
could by no means desist, who were as often told that they were not thereby
excused, inasmuch as in this manner all devils might excuse themselves, but
that they [unless they would desist] should depart or be driven away, until,
by modes of punishment suitable to their wickedness, they should, at length,
be affected with abhorrence against doing such things ; thus by modes of
punishment, as is usually the case, they were to be divested of evil practices.
Hence it may be concluded that from the natural instinct of such, as formed
in the life of the body, they not only feel the greatest pleasure in such things,
but also are actuated by so great a cupidity to do them, that they cannot de
sist ; in like manner as ferocious beasts cannot desist from tearing to pieces.
—1748, Feb. 5.) That Spirits also pervert the Taste.
645. It has sometimes, yea, rather often happened, that that which has
tasted well, has occurred to me as though nasty, or that it had another taste.
Twice, if I mistake not, sugar tasted almost like salt, so that from sugar I per
ceived, as it were, a salty flavor on the tongue, and I perceived that the liquor
I drank had a salty taste, which is by spirits expressed thus from the juices

LARGER DIARY— Part II. 177
ofthe body. This occurred when the s.pirits of Jupiter thought that sugar was
salt, and that it was divided into pieces as sugar is divided, consequently into
granulated salt, because thsy thought it to be salt; and so likewise with other
things. The taste of man is thus changed according to the phantasies of
spirits, which sometimes happens from deceit, for similar things may be in
duced by them through deceitful phantasies.
646. Moreover, there is nothing whatever that is sensible [that is, an object
of sensation], whether it be exterior or interior, of which spirits do not endea
vor to induce a similar appearance so as to imitate it. Whatever they can see
and feel they can counterfeit as though it were essential [or real], whereas it
it is only external and fictitious. Wherefore the greatest prudence is required
to distinguish between what is true and pretended, nor can they ever be dis
tinguished except by faith in the Lord, and thus from the Lord, who gives [the
ability] to discern such things: — it is similar [t. e. the same prudence and faith
are requisite] in the life of the body when such genii are present and endeavor
to seduce man.— 1748, Feb. 5.
That Speech and Persuasions, when the Mind [animus] desires, or is affected with
love, avail Nothing.
647. From very much experience with spirits, I have learned that persua
sions avail nothing whatever against affections ; for my mind (animus) was
very often affected, and spirits, in the meantime, and also angels, spoke and
endeavored to persuade that I should act in such a manner and no otherwise;
but so long as I was detained in the affection, their persuasions could avail
nothing, which I also sometimes told them in reply ; and I also observed that
if the affection was only bent or inclined, the mind (mens) would be instantly
changed, and would follow the persuasion. Hence, as from numerous living
experiments, I could know that all persuasions against loves can avail nothing ;
wherefore those spirits who are called genii, because they act [upon man] by
[his] cupidities, are most dangerous. Moreover, the way of angels is also by
affections, turning minds to good, thus under the Lord's guidance.— 1748,
Feb. 5.
648. Hence also it may be concluded of what avail faith in the intellect
[merely] is, and likewise preaching, so long as man is carried away by cu
pidities ; and thus it may be seen how impossible it is for faith in the intellect
only to save. For the life is in the love ; but in the intellect of such men
there is nothing but the memory ;— a fact which, after death, is told to souls or
spirits, and is so confirmed to them that they confess that in their lifetime they
had altogether erred, and that they now acknowledged with sadness their
errors. That Man, who is [merely] an Instrument, thinks from Fallacy, that he is the active
Power in every minute Particular.
649. (That human philosophy has discovered many truths is evident from
!this, that it knows that the active force, and the instrumental force toge-
'ther act as one cause ; but the fallacy arises when 'man, who is the instru
mental or the instrument, thinks himself to be the active power, inasmuch as
' VOL. I. 12

178 SWEDENBORG'S SPIRITUAL DIARY.
the efficient cause ^proceeds from both, hence the fallacies of the senses;
namely, that man, who is only an instrument attributes to himself that which
is the Lord's, Who alone is active. This was stated to those in heaven
and they acknowledged it. Thus man knows several truths [from 'phi
losophy], but he does not know them at all in their application to himself,
and consequently the instrument thinks itself to be the life itself; hence the
order of life is perverted, whence come all phantasies, which so much torment
the minds of those who are in them. — 1748, Feb. 5.)
650. Thus philosophy can be retained as a servant, as likewise the experi
ence of the senses, provided only it serve to enlighten those who believe no
thing except what they can see philosophically to be true, and which they
are willing to comprehend by the senses.
On the Sight of Spirits.
651. There are four kinds of [spiritual] sight which have been shown to me.
Theirs* is the sight of sleep [as in dreams], which is as vivid as sight by day
so that in such sleep I should say, that if that be sleep, wakefulness could also
be sleep. The second kind is vision with the eyes closed, which is as vivid as
with the eyes open, and similar objects, and even more beautiful and agreea
ble, are presented to view; the same kind of vision can also exist with open
eyes, which I have experienced twice or three times. A third kind is in a
state when the eyes are open, when those things which are in heaven, such as
spirits and other objects, are represented. This is a representative visioD,
which has been made most familiar to me, but it is rather obscure; it differs
entirely from the common imagination of man. A fourth kind is that in which
a man is when separated from the body, and in the spirit. In such a state, a
man cannot know otherwise than that he is in wakefulness, and in the enjoy
ment of all his senses, as touch, hearing and sight, and I cannot doubt respect
ing the other senses. The sight is more exquisite than in a state of wakeful
ness, nor does man perceive it any otherwise than as such, except by this, that
a man [who is in such a state] relapses into the wakefulness of the body.
652. All these states belong to spirits; some experience one kind and some
another. When this [last kind] is experienced, life is more sensitive than in
the life of the body. A certain [spirit] told me, that in such a state he could
know no otherwise than that he was with others in conversation in his own
room; and that thus also gardens, and innumerable varieties ofthe delights of
life, are represented; in such a life are angelic spirits.
653. As to the fourth kind [of vision], it has been granted me to experience
it four or five times with much delight, besides when awake [in the body],
when! was led twice or three times by the spirit.— [See A. C. 1883.]
On the Punishment of those who desire to counterfeit holy Things.
654. Those who wish to counterfeit holy things, and thus to deceive men by
sacred illusions [or pious frauds], and the like, are thus punished :— That
which is holy separates itself from them, and the result is an ulceration ofthe
body; scab, leprosy, lice, and similar things appear according to the profana
tion, which I was permitted to understand from spirits who attempted such
things.— 1748, Feb. 6.

LARGER DIARY— Part II. 179
What a Miracle is.
655. ((A miracle, is that which is effected by the Lord, when any thing con
cerns Him, or faith in Him, His heaven, or the Church in a universal sense.
The miracle thus passes through His heaven, and spirits effect it, but without
any of their co-operative powers ; this is a miracle, and is called the finger of
God. 656. Whereas false miracles are such as are performed by evil spirits or
devils by artificial means, and for no [good] end, but from a most depraved cu
pidity. Such miracles are also permitted, and they appear similar [to divine
miracles] in the external form [such as were performed by the magicians of
Egypt] ; but they have no internal, and are not distinguished except by those
who are in faith in the Lord.
657. Evil spirits study nothing more when they are freed from bonds, than
to pervert goods into evil, and to imitate those things which belong to heaven,
and by such artificial imitations to deceive minds : these are their principal
studies, because every one wishes to be lord  1748, Feb. 6.))
On the Cupidity of thieving.
658. Those who in the life of the body had been covetously intent upon the
goods of others, and who by various artifices, which they explained before
men as allowable, whether in transactions of business or by other means, en
deavored to steal, wander about in the other life, and continually endeavor to
steal the goods of others. When they come to similar spirits, or other [thieves,
692], their genius is instantly known, and they are cast out with punishments
and stripes. Thus they wander about, and seek [to gratify their propensity],
and wherever they are they are punished with blows, or by other means.
Such spirits sometimes came to me and complained, and I knew that they had
been tradespeople, and some had even been celebrated merchants, at which I
wondered. 659. Moreover, when the same or similar spirits were with me, as soon as I
saw any thing in shops, or any pieces of money, and the like, their cupidity
became known to me ; for thinking themselves to be me, they immediately, as
it were, desired that I should stretch forth my hand [to steal], quite contrary
to my usual state and custom; and they also insinuated into my mind their
cupidity, concerning which I have sometimes conversed with spirits, stating
that I knew such spirits were present, which they could not but admit, or con
firm, describing, at the same time, the genius of such, and what happens to
them.— 1748, Feb. 6.
On the Life of those who are wise from themselves.
660. A certain spirit, who, as I believe, was known to me in his lifetime,
and who died some three or four years ago, came and conversed with me.
But I knew nothing else about his life in the body, than that he was devoted
to studies, and at the same time to philosophy. Hence I could conclude that,
as a philosopher, he desired to be in the mysteries of faith, and in this manner
to comprehend them, so as then first to believe, when he could philosophically

180 SWEDENBORG'S SPIRITUAL DIARY.
understand them. He was with me for about a quarter of an hour, so that the
life of his faith influenced me, which 1 could manifestly perceive by this, that
I began to doubt, or feel coldly respecting the Lord's government in the min
utest particulars, admitting his government in the universal sense, but when
any thing particular or singular flowed in, I wished, as it were, to reject it, as
though the Lord governed heaven and earth by universal providence only,
and not by a particular providence as well. The cold I felt was [the result] of
his intellectual faith, or of truths [alone], but not so of affections, which I now
tell him, for he is present, and also directs the sense of [these] words.— 1748,
Feb. 6.
That evil Spirits desire to kill every Man, and to torment him, but that in a two-fold
Manner they are withheld from doing this to the Man with whom they are.
661. That evil spirits, or rather the diabolic crew, desire nothing so much
as to destroy a man, both as to body and soul, and also to torment him in a
thousand ways, is evident from manifold experience ; not only from those who
are around me, who were in troops, and who endeavored to do it by numerous
and by unspeakably wicked means ; but also from souls in the hells, who
have the greatest pleasure in tormenting each other successively in a barbar
ous manner; and if the sensation were not intercepted by the Lord, he who is
tormented would suffer ineffable torments.
Evil spirits, who wander about in freedom, are also of such a nature ; they
are, however, adjoined to man, that they may excite his life, as was before
stated ; and thus they know no otherwise than that they are the same as the
man himself, with whom they are [associated], wherefore they do not desire
to do him any injury, for that would be to do injury, as it were, to themselves. •
This is the primary cause why they do not intend the same evils to the man
with whom they are. Still, however, were they not withheld by the bonds of
the [civil] law in respect to their companions, who do not adore them as gods,
and give up their goods to their disposal, they would endeavor to treat each
other in like manner as in hell ; which is sufficiently evident from their souls
after death, when their nature is not restrained by any such legal bonds. The
same is manifest from the case of kings, and from that of [victorious] soldiers,
and others.
Another cause why they do not torment and destroy man, is because good
angels are at the same time present with him, and the Lord governs them ac
cording to permissions and concessions, as elsewhere [is explained].— 1748,
Feb. 6.
That Man, after Death, retains all his Faculties and Sensations which he had in the
Body, except some natural Functions.
662. Man, after death, loses none of his faculties which he had in the lifeuf
the body, but retains them all, and many others are added to him, concerning
which mention frequently occurs; but [then] he is so gifted with other facul
ties, as that when a spirit confesses he cannot but do evil, he is then, by modes
of devastation, so tempered that he can desist from evils, and at length hold
them in aversion ; and then also he is gifted with a faculty of doing some

LARGER DIARY— Part II.
good, wherefore [this] is only [the result of a new] faculty with which he is
gifted ; his former faculties he still retains. [I say] the faculties superadded
or mercifully bestowed, by which man can do some good,' are the Lords gift,
which are no sooner withdrawn than he returns to his former [evil] nature,
which sometimes is the case with angeh, who, when restored to their pristine
state, are evil spirits as before ; yea, even those who have been in heaven for
many centuries, and [indeed] for some thousands of years. Hence it follows,
that whatever a soul does from itself, is evil, and that it can do no good but
from the Lord alone, who is the fountain of all good. Wherefore as soon as
this gift is intermitted, the soul returns to its innate and enrooted wickedness.
Hence also it follows, that the faculty [or power] of doing good is solely from
the Lord, which is constantly given, not that any thing good is enrooted, or can
be enrooted in man [as his own].— 1748, Feb. 6.
663. Yea, such is the nature both of a man and of a soul, that whatever is
from themselves is nothing but evil, so that nothing can be conceived, however
little or minute, that is in the thought, or in the action, if it be from self, but
what is evil. Yea, even this is evil, when one thinks that from himself he
wills to do good, and wills to convert himself; hence at times I have been so
anxious, that I knew not what I should think, and what I should do, that was
not evil, so it were from myself; and that such is the case with spirits, has
been manifestly shown and acknowledged. It is otherwise when one acts
from innocence ; then the Lord governs, for whatever is from the Lord, in man,
is good.— 1748, Feb. 6. On the Dreams of Spirits.
664. I awoke out of a dream, and there appeared to me a spirit who was
still continuing his dream ; hence I could perceive the state of spirits in
dreams, which is almost like that of man's, for the exterior or corporeal prin
ciples, which are still remaining in a spirit, are quiescent, like the corporeal
principles of man in sleep, which I manifestly perceived, for he could give no
attention to any thing, except to that which was then revolving in his mind ;
he spake as though not conscious that he was speaking; his externals were
asleep, so that his internals were in a dream. — 1748, Feb. 7.
Continuation concerning the Provinces in the Body which are allotted to the Angels.
665. There are, as it were, two kingdoms in the universe, one which is call
ed celestial, and the other spiritual. The celestial kingdom comprehends all
those provinces of the body which are under the government of the heart :
and the spiritual, those which are under the government of the lungs, or the
respiration. 666. There are particular viscera, members, organs, and sensories, which
constitute the [several] provinces, aud in order that souls may be in heaven,
or in the Lord's body, they must, by all means, be in one of the provinces, and
allotted to one member.
667. Hence it follows that there is an indefinite variety, as in the human
body, where no particle can be exactly similar to another, otherwise it would
not agree.

182 SWEDENBORG'S SPIRITUAL DIARY.
668. Nevertheless the states of souls, or of angels, are changed and perfect
ed, and they are thus transferred to better seats of the same member or pro
vince and even into other provinces which are more noble. For there is a
continual purification, and, so to speak, a new creation, nor can any angel
ever arrive at perfection itself, even to eternity; the Lord alone is Perfect, or
Perfection Itself.
669. There are also those who correspond to the mouth, who can likewise
be afterwards transferred elsewhere ; namely, those who continually desire to
talk, and therein have pleasure. When that pleasure is purified, so that they
desire to speak nothing but what is conducive to [the good of ] their compan
ions, ofthe community, of heaven, and to the [promotion of] the Lord's [will],
or in proportion as the lust of regarding themselves in their speech, and the
ambition to be thought wise, perishes, they are raised higher. This was
shown to me this day by a golden coiu, which a hand, representing the Lord's
hand, received, and gave to one who was indignant that he was in the pro
vince of the moiith, which [his own state] he was permitted to become cog
nizant of, to signify that he could be translated even into some province of the
heart, if found worthy.— 1748, Feb. 7.
On the Province of the Eye.
670. The eye belongs to the interior angels, because it is in the face, and
proceeds from the brain ; the mouth is, indeed, in the face, but it leads into
the body, namely, into the stomach and the lungs ; it also leads from those
provinces. Wherefore those who are in the province of the mouth are less
esteemed than those who are in the other provinces of the face. The eye con
stitutes the most noble region pf the face, and is also pre-eminent over the
rest of the senses, and belongs to the spiritual class, over which it presides,
because its sight corresponds to spiritual sight.
On spiritual Love.
671. Moreover, there is also spiritual love, , but how, as to its quality, it is
discriminated from celestial love, is not yet evident to me.— 1748, Feb. 7.
On the Heavens.
672. It was told me, that prior to the Lord's advent into the world, there was
no other heaven but what was exterior* (interius); for, as yet, no one in this
earth could understand interior things (intimiora), still less inmost things (intima);
and inasmuch as knowledges must precede, therefore no other heaven could
then exist. The exterior heaven is such, that a natural [principle] is adjoined
to the spiritual ; wherefore the words of angels, -who formerly spoke with
men, and through the prophets, could not but instantly fall into natural things
[or expressions]. Hence was the prophetic style, which also, in part, the Lord
was willing to employ ; for otherwise exterior spiritual things could not be un
derstood, and still less interior spiritual things, wherefore the Lord also spoke
* The term is interius; but that this, in the early part of the author's MSS. signifies
exterior, see above, note, as is also evident from this very number.— Tr.

LARGER DIARY— Part II. 183
by parables. I have conversed concerning these subjects with those in hea
ven, who appeared to affirm that it was so; namely, that such a heaven ex
isted for the inhabitants of this earth; but that there was an interior and in
most heaven from other earths in the universe*
673. Hence are the representations into which [spiritual] subjects fall, not
to mention many other similar things.
Concerning the thousand Years.
674. I have also conversed with those in heaven concerning the thousand
years mentioned in the Apocalypse. They said that a thousand years do not
mean a certain or fixed number of years, or a thousand, but much time. And
that by the first resurrection are understood those mentioned above [672], as
being in the exterior heaven; they are certain that they shall remain [in hea
ven], and that many of them are to be admitted into the interior heavens ; so
that the first resurrection is for those in whom the natural [principle] is ad
joined (injunctum) to the spiritual ; they live, and have lived, in heavenly de
light. 675. But those who are to be admitted into an interior heaven, must put off
the natural [principle], and thus come into an interior joy, for unless the ex
teriors are put off, no one can be admitted into an interior heaven. Thus man
must die upon earth, which is the death of the body ; and also in the other
life, when the adjoined natural principle is to be abolished, otherwise he can
not be admitted into the exterior heaven, and agaiii the [interior] natural prin
ciple must be abolished that he may enter into an interior heaven and thus
into celestial glory.— [See 784-5.]
[A Conversation] with a certain celebrated Philosopher respecting certain Things in
Philosophy.
676. A certain philosopher, who died a few years since, was in conversation
with me, to whom I explained what should be understood respecting certain
things in philosophy; as respecting forms, of what quality they are, and how
one is within another, aud that there can be no entrance to an interior form ex
cept by the dissolution, and as it were, the death of an exterior, and that thus
we can pass from one degree to another; stating also, that nature has every
where-such degrees, and consequently, of the life of the body, and ofthe or
gans of life, and many things besides ; and also that every thing consists in va
riations of form ; that interior forms can be indefinitely more varied than
exterior forms, and that there are many variations in the various changes of
state. It was also stated, that the forms of powers (virium), and the forms of
substances in purer things, signify ideas, besides other similar things ; and be
cause he was in the other life, where they are more capable of understanding
* The author, it is presumed, must be understood here as not intending to include the
inhabitants of the most ancient church, whom he uniformly describes as interior men of
the highest order, and whose heavens are the highest, or most interior; but we apprehend
that he means those races of mankind who existed after the fall of the most ancient and
the ancient churches, when all perception and knowledge of interior or spiritual things
were lost, and when the church became merely representative ; in such an external state
of mind and of worship, mankind could not become internally spiritual, but only exter
nally so. — Th.

184 SWEDENBORG'S SPIRITUAL DIARY.
these things he confirmed every thing [stated], and declared that the world
ought rather to acknowledge such things than to remain m mere terms and in
disputation about words, which turn aside the mind from understanding things
[true], as when a person speaking is intent upon the words only, and not on
the sense of the words. Hence it is that men are so precipitated [by such phi
losophy] into the dust,',thatthey cannot be elevated from it ; besides other [con
siderations thence arising].— 1748, Feb. 7. [See A. C. 2124, 3348.]
Concerning interior Things.
677. What interior things are, as yet no man, nor spirit, nor scarcely any an
gel of the exterior (interioris) heaven, knows, inasmuch as he who is exterior
cannot understand what is ulterior ; for he thinks that (in interiors) he should
be dissolved, and become, as it were, nothing, because he places his all in ex
teriors, just as a man who lives in corporeal things makes every thing to con
sist therein (although the difference is as great as between what is vile and
what is precious, or between a cottage and a great city) ; thus, what they
cannot perceive, they consider to be nothing, whereas, that [alone] is which
is ineffable, and which no eye has seen, nor ear heard, and it is that from
which is derived ^very harmonic [effect], and whatever, in representations and
the like, is interiorly and inmostly delightful in the exterior heaven ; for this
heaven sees only the externals, or the [representative] figures.
678. It was also shown, in a certain way, this day, by a spiritual angelic
choir, which, in speaking [representatives] said, that now it was [as] nothing,
for it distinguished its agreeable speculations [or interior intuitions], and se
parated them into ideas, which fell into words : inasmuch as an interior spe
culation is, as it were, something continuous, and expresses more in a moment
than an exterior can in an hour, and this distinctly.
679. (((((Moreover, there are also imaginations [or representations] of the
interior or inmost [heaven], but as this imagination is not like the sensitive
principle of sight, but like the sensitive principle of intellect, therefore for dis
tinction's sake, the term imagination may serve for exteriors, the term specula
tion* for interiors, and the term thought for inmost principles.)))))— 1748, Feb. 7.
Concerning interior Things.
680. How interior things are in respect to exterior, appeared also from those
things [just mentioned], since it was even visibly shown to me how ideas, and
consequently words, flow into the speech of any spirit; and this was done by
means of a distinct white cloud divided into flocks. And at another time it
was shown to spirits and angels how, as I consider, affections flow [into the
will] in a similar manner, from which it can be evident, that there is an influx
of similar things through the interior heaven, or proximately from the interior
heaven ; thus it can be concluded, that there are a thousand things in a single
idea, which is, as it were, a simple thing, to which only one word of speech
corresponds, so that there are a thousand things in a speculation [see 679] of
The term speculation is intended to denote an interior mental -sight, and is not to be
understood in its ordinary acceptation as used in English. —Tr.

LARGER DIARY— Part II. 185
the interior heaven, or oi the interior angels, which appear only as simple
things to the angels of the exterior heaven.
681. This may appear still more evident to man, from the objects of Lis
sight, to which an imagination, or a material idea, corresponds in almost a
similar degree. In one object of the eyesight, which is supposed to be sim
ple, until it is examined by a microscope, there appear [then] thousands
of things of which it is composed; thus a hundred insects are comprised in
only one ray of vision, and they appear as one point, and that obscurely ; but
when they are brought under the microscope, not only a hundred living ani
malcules are discovered, but also the viscera of each.
682. ((((Such is also [the case with] the rainbow, in which nothing but what
is most general appears, namely, the planes of successive colors ; whereas
each color consists of an indefinite number of rays, which flow distinctly
thither, and form this general plane. The eye only perceives myriads of rays
together, and that obscurely. Such an obscurity appears only by a certain
color, which is somewhat dull, and is thus variegated. Now, as the sight [of
the eye] perceives myriads of myriads of things only as a one, and that ob
scurely, what must be the case in the natural mind, which is a more interior
sight than that of the eye, and which, consequently, does not understand
whence the ideas of imagination are derived, which in like manner consist of
myriads of interior things, and which, unless they distinctly flowed from the
inmost life, and this from the Lord, nothing could ever be distinctly conceived
in idea; inasmuch as an imagiuative [or a natural] idea, is not in itself an in
tellectual idea, but it exists as such from intellectual ideas 1 Hence this may
be understood by [the formation of] ideas [in the natural mind]. Thus it is
evident how general, yea, most general and obscure, is that which a man con
siders to be distinct, acute, wise, and ingenious; which, however, is anything
but intelligent and wise.))))
683. It happened, when I exhibited [these things] by a spiritual representa
tion to the spirits around me, namely, by forming [representatively] ideas as
of the forms of forces, which should consist, or be composed of myriads of
things not seen, and each of these, again, consisting of myriads of myriads of
interior things, so that the souls and spirits, inasmuch as they are capable of
understanding such representations, became immediately as though insane
(amentes), as one of them confessed to me, thinking that they should thus per
ish; for they conceived that they would have no life left in them, or if there
were, yet they would have no influent spiritual life. Wherefore such life,
wanting a spiritual living influx, is compared to the life of vegetables, for these
also have life, but such as is called vegetative. Wherefore also every thingin
the vegetable kingdom is representative of the Lord's kingdom ; each thing in
its own manner. Yea, man, together with his lungs, &c, is thereby represent
ed, as is known. Hence it is that the Divine [principle] is in the vegetable
kingdom also, but not [to the degree known as] animal life. — 1748, Feb. 8.
On the Excellence ofthe Faculties of a Soul or Spirit, compared with the Faculties
which he had whilst he lived in the Body.
684. Besides the excellent faculties which a soul acquires after the separa
tion from the body (concerning which frequent mention has been made), is

186 SWEDENBORG'S SPIRITUAL DIARY.
also this,— that they can much more fully perceive the sense of the ideas, or
that of any subject, and this by imaginative representations, which cannot he
sufficiently described as to their nature. They are, as it were, ideas formed
in certain and diverse modes, so that they, at once, perceive the sense: or, the
sight appears, as it were, formed, thus they receive a fuller sense of things,
which cannot be given iu the life of the body.
685 . For, in the life of the body there are diverse objects which move the
senses, and excite man (eum) and thus distract him. There are also cupidities,
which are internal objects or visions,* inhering like gluten, and with which,
when once thoroughly imbued, he then, whatever else he may hear or see [ex
ternally], inheres in those things only which he desires, and which collectively
constitute his ruling affection. Hence.it is that such a perception of things
cannot be received by man whilst he lives in the body, but it is received in the
soul as soon as he enters into another life, and is in the company of others.
These things I also told to the spirits around me, who affirmed it to be so.—
1748, Feb. 8. Concerning the Inhabitants of Jupiter.
686. (The spirits ofthe planet Jupiter suppose, as before stated, that their
face is not body [547], wherefore, they have an impression that, after their life
[in the body], their face will be enlarged, or more ample, and of a round form,
which was shown to me, of a celestial or almost azure color,) with little stars,
— this impression hence remains [with them].
687. (Moreover, they also think that they shall see fire which will warm
their face ; the fire was shown me, and was [felt] also as warming, as I had ex
perienced a hundred times before, for it was familiar to me, and is still familiar
to behold fires, and indeed variously [colored] fires, and also flames, as I have
experienced for some time ; but now I have, for the first time, felt a fire which
warmed [only] my face ; it was such a fire as those spirits desire for them
selves. But I was told that the flame of their fire is intermixed with azure
tints, a flame which they greatly appreciate ; such a flame was also once
shown to me, and it was exceedingly delightful. — 1748, Feb. 9.)
Concerning Horses seen [by me],
688. Horses have frequently been seen by me, and also chariots drawn by
horses, which were of various colors and of various sizes (concerning which
mention is made above). That they signify man's instruction ; in a good sense,
intelligence, and in a bad sense, that condition which inverts true intelligence,
I have this day learned ; and likewise once before, as also that from the posi
tion of the horse, it may more specifically be known what it signifies ; thus
when the posterior part of the horse was turned towards the face, it signified
that then an inverted order and an inverted faith was induced by erudition,
that is, when men are thereby rendered insane, or utterly stupid in spiritual
The visions here meant are such internal phantasies as correspond to the cupidities
by which the mind is actuated, and from which the mind cannot be delivered until the
cupidity is removed. — Tr.

LARGER DIARY— Part II. 187
things, so that they believe nothing but earthly and worldly things, that they
shall die like animals, or that no life awaits them after death ; so that, their
scientifics [misapplied] have suffocated all their understanding, and all faith
respecting spiritual life. To such spirits the horse appears reversed, or with
the posteriors turned towards them ; yea, they are injected thereat, being thrust
in, although reluctantly, to their great vexation and shame. — 1748, Feb. 9.
Continuation concerning Horses.
689. From the position of the horse it is given to know what is [thereby]
signified; when the posterior part is turned to the face, it denotes that an in
verted order of spiritual life is induced by [the abuse of ] sciences, so that faith
is abolished. But it is otherwise when the side and the head are turned to
wards the face ; it then signifies that those things which are from the Word of
God Messiah, are confirmed by means of sciences. — 1748, Feb. 9.
Concerning two [Souls] recently deceased, with whom I conversed.
690. There were two who were known to me in their bodily life ; the one
had been dead about six months, and the other about two. They were as
though dreaming, because they were in their phantasies ; they were altogeth
er unconscious of their being in the other life, supposing themselves to be
still living in the body; with whom having conversed a little, I re
presented to them that they were [now] in the other life : still, neither could
they believe it to be so until it was demonstrated to them to their living [con
viction]. They conducted themselves altogether as in the life of the body,
and were immersed in (inharebant) similar phantasies.
690£. One of them was learned enough in subjects of an earthly kind, and
[consequently] esteemed [in the world]. His faith was communicated to me,
which, as I could ascertain in a spiritual manner, was of such [negative] qnal-
' ity as to be altogether nothing, but entirely suffocated by terrestrial sciences,
" insomuch that he believed not in a life after death, nor in the existence of spirits,
and still less in heaven. Thus his faith was buried in sciences.
691. We conversed together respecting the necessity of the sciences in
life, stating that it is only needful to [know and to do] those things which be
long to a true faith; and that other things are [comparatively] worthless, thus,
i;i although the latter may be added withal, yet they must not be made to com-
2 prise the all [orthe chief of use].
692. Moreover, I was permitted to tell them what life awaits them, saying
that they are first received into the company of good spirits, who gladly re-
. ceive recent souls, but when they cannot agree with them on account of the
", inverted order of their faith, they then separate from them, as of their own ac-
' cord, and are again received into the society of other spirits ; and if they do
' not agree with them, they are also rejected by them, and are afterwards asso-
ciated with spirits who are not good ; and when they are rejected by them, it
" is with fines and punishment. At length they are left alone, and they wander
, from door to door, seeking where they can be received, and at length suppli
cating for food and warmth. When they are thus received, and desire, as in

188 SWEDENBORG'S SPIRITUAL DIARY.
their lifetime, to be eminent over others, and to be more esteemed ; and if they
also covet and take away the possessions of others (which they cannot but
do), if in the life of the body such are punished, they are then [much more] se
verely punished and driven away ; when they wander about alone in torn gar
ments, begging ; and this miserable state they suffer until their pride or their
[love of] pre-eminence over others is abolished, and until the cupidity of
taking away the goods of others is subdued. In this manner they are devas
tated, aud can be admitted into the company of such spirits as agree with
them. This [devastating process] is sometimes the work of very many years •
they say of some hundreds, yea, of some thousands of years, for the states of
some require that duration [of vastations]. — 1748, Feb. 9:
That all Things in the other Life, even to the minutest Particulars, are directed to
Conjunction by Love.
693. ((((((Whatever happens in the other life, such as punishments, vasta
tions, and many things [of that kind], tends, even to the smallest particulars,
to the end that societies may be formed, which may be in concord together as
one man, which is effected solely by the love of the Lord, and thus of one's
neighbor. This love can by no meausbe, when one desires to be greater than
another, for hence is disunion and rejection. Nor should any one be desirous
of supereminence [over others] in any thing, but should desire to be the least,
and to serve others. [See Matt. xx. 27.] Thus when all desire mutually to
serve each other, they are united, and each one derives his happiness from
every individual, and thus from the whole community. These things were
spoken in the- presence of spirits and souls. — 1748, Feb. 9.))))))
Concerning Faith.
694. I have also this day conversed with souls and spirits concerning faith,
stating, that the faith of Christians is, at this day, a faith of the memory, and
thus only of the mouth, and consequently it is without the man. But the faith
which is within man, is; at this day, almost nothing ; for their works manifest
of what quality their faith is, showing that they are contrary to [true] faith.
For such is their nature in the other life, that when they wish there to ascer
tain where faith is, it is [represented according to their idea, as being] without;
thus distant from man, as the moon is from the earth.
695. But whether [the faith of the memory] is conducive to the faculty of
receiving a saving faith, and is thus, as it were, the bark by which the sap oi
life passes into the tree, or into the boughs, and thus into the fruit, is another
question.— 1748, Feb. 9.
Concerning the Life of Souls and Spirits, and of its Diversities.
696. Each spirit has its own instinct of life, which is then perceived when
he is either left, as it were, to himself, or is in the society of his like. But his
instinct disappears when he is in the society of better spirits. I have per
ceived this variety, and likewise, when a spirit has been suddenly reduced to
his natural instinct, in which state he desired to take away the goods of others,

LARGER DIARY— Part II. 159
whereas nothing of this appeared in the society in which he [previously] was .
Moreover, the life of a spirit not only varies according to the nature of his as
sociates, but it is also exalted [and diminished], which was similarly shown
by decreasing the number of his associates to a few, thus his life was, in the
same degree, diminished from being ingenious [or intelligent], to a rather stupid
[state]. Thus the lives of souls, after death, are adjoined to various societies,
by which means they are discerned of what sort they are, and with whom
they agree ; souls in every society think that it is they alone who live from
themselves. They are, in like manner, explored by means of the various
states of the same society ; thus the variations are distinguished by spirits, and
by the soul itself [undergoing probation], as to their quality. For an individ
ual is not the same in one state as in another, whereas the societies of angels
must be similar in the variation of states, because all suffer themselves to be
led by the Lord. — 1748, Feb. 9. These things were written in the presence of
those who constitute one society.
On the Admission [of Spirits] into an exterior* Heaven.
697. It is expressed in the Word, that " the door was shut, and that some
came too late, and knocked, but were not admitted." [Matt, xxv.] How
these words are [to be understood] was shown me to the life.
698. In a dream I observed, after a spiritual manner, that the good or goods,
were taken away by the evil [or evils], and that thus a dispute arose between
evil (mala), and good (bona), concerning possession of the same, and that at
length the goods were restored. These things were represented to me in a
spiritual manner.
699. When I awoke, certain societies of spirits began, one after another,
declaring, with a melodious and uplifted voice, that the wolf had purposed
making a prize of them, but that the Lord had delivered them from the wolf,
and that thus they were restored to Him. Hence they rejoiced from their in
most heart, because they had been in despair, [as] fearing greatly lest the Lord
should have rejected them, and [consequently] that the wolves should possess
hem, since the Lord, as they thought, would no more have them [for His
own] ; and this on account of the abundance of spirits or angels in heaven,
:hat there was no longer any room to receive more. This [phantasy] was the
Prevailing [sentiment] oftheir thought, as I manifestly perceived.
700. As one society after another had thus declared, as it were chantingly,
md with elevated voice, that the wolf had made a prize of them, but that the
,.ord had rescued and restored them to Himself; such expressions were con
tinued from one society to another, by choir after choir, thus, as it were, to re
nder distances from me. The words were pronounced by some in a hesitat-
ug manner, thus with a falling of the voice, which fall, however, was restored
jo the true [pitch]. They were concluded by the twelfth society, for there were
aid to be altogether twelve societies. There were indeed but eleven as yet,
;}ut the twelfth was [then] being admitted. Again there came afterwards
' See 223, note ; we here add that the term " interius" is used relatively ; in respect to
[he heavens above, it means exterior, but in respect to " the heaven of spirits" below, it
.leans interior. Tr.

190 SWEDENBORG'S SPIRITUAL DIARY.
about eight other societies, speaking in a similar manner. I thought they were
of the other sex, or of a different sort (generis).
701 . Then were these also introduced into the exterior heaven (calum interius
—see note, 697), which it was told me in a distinct voice, [indicated] that [good
spirits] are after this manner admitted when they have been for some time in
the heaven of spirits ; so that none could be admittedany more, although ever
so clamorous or wishful for [admission] ; whereby were signified those who
came too late, because they wanted oil in their lamps ; [thus] they received
for answer, that they could no more be admitted, wherefore they were then re
jected. 702. It was added, however, that such [a process] is continually going on
throughout the universal heaven, thus in a certain order, as it were, from one
place to another, so that here also, after certain appropriate periods, as it were
[of time], a similar admission recurs ; and, that heaven can never be filled ; but
that such a phantasy prevailed, as that all [parts] should thus become full,
was owing to the prevailing despair of [many, as to their] being ever admitted
more, because [there seemed to be] no more any room ; such [phantasy] be
ing, no doubt, infused by the wolf or evil spirits. — 1748, Feb. 5
On Admission' into an exterior Heaven, being a Continuation from the foregoing
Page.
703. I have also heard or perceived the cause why not more than twelve
societies can be admitted together, and afterwards about eight societies of the
other sex. It was, that they should thus be distributed amongst the societies
there formed into heavenly order (formatas ccelestes); nor could all be introduc
ed at once ; but that this, for many reasons, is done successively, for, as soon
as they are introduced, they are, according to a secret [mode of] distribution,
of the Lord's appointing, received into angelic societies ; thus, as it were, into
their own inheritance. This may be called their allotment, because it is the
Lord's doing, after a secret manner (latenter), thus by the Lord's [divine Provi
dence; so that they are admitted, every one into his own society, from the
whole heart (ex toto corde), and have a joyful reception, whilst all love and
friendship are shown them. But so long as in such societies they do not of
their free accord choose to remain, they are received by others, and thus on
[successively] until they come into a society where they have a more perfect
concord and unanimity. There they so long remain, as they can be perfected
yet more, and thus they are elevated or exalted, one after another, into greater
glory. 704. But it is to be observed, that the translation from one society into ano
ther, is not effected by one's rejection from the society where he is, but by a
certain,voluntary [bent], so that he desires to be in another society, into which
also, according to his desire, he is transferred. Thus all is done from liberty,
consequently from the most perfect freewill.
705. ft was moreover told me that heaven, as a whole, can never be closed,
even to eternity, but that from such a cause [as above stated] it is here [and
there] closed for a season, as also especially because the remaining spirits are

LARGER DIARY— Part II. 191
not prepared [for heaven], nor can any one be introduced while unprepared ;
and if haply one were admitted by [Divine] permission, thus according to its
own [laws or] causes, in order that such a one may act like leaven or ferment,
he is afterwards rejected thence with the utmost ignominy.
706. To certain spirits who solicited admission, answer was given, that the
time was not yet, but at another season, if they came prepared [they might be
admitted]. There were certain souls also who had been known to me [in the
world], who were spectators [with me] of these things.
Concerning Spirits from the Planet Jupiter.
707. Some ofthe spirits of the planet Jupiter, who had been with me for
some time, were even then at once admitted into the exterior heaven, as they
were longing for [admission], and to them succeeded others, who likewise
were admitted, and are now succeeded by others, who still, as I suppose, re
main with me, and are also waiting to be admitted.
708. Moreover, I Could not but greatly wonder how mild and gentle are the
spirits of the inhabitants of Jupiter, which was hereby given me to know, in
that they have now been with me for some days, if not a [whole] week, and
have obtained a place in the head ; so [very] mild are they, that they [seem as
it were] only to think; their thoughts are so flexible, that they suffer them
selves to be bent, and that by merely the good pleasure of the exterior heaven,
or of their angels, thus by the will of the [one] only Lord ; they are [so] pa
tient, that scarcely any little indignation can be perceived [in them]. When
they perceive that this or that thing is not granted them, they instantly acqui
esce, nor do the doubts of other [spirits] adhere to them, but they let them pass
through as nothing, so [tranquil] are they, and contented in those things which are
enjoined them. Such are their own words, that if I had not been aware, from
other signs, of their presence, it could scarcely be known, from any, the least
alteration in their temper of mind.
Concerning the heavenly Joy of those who are received, and who are treated of in the
adjoining Pages.
709. From those who have been admitted, I have learned many particulars,
besides theirbeing received with friendship and fraternal affection [by the an
gels], and inserted into theirsocieties ; but that every one according to his own
good pleasure, and the delight of his imagination, receives all that his soul
could desire, and a thousand-fold more also.
710. Thus [it was told me] some are clothed in white robes, most beautiful
and shining, which especially the young men and youths delight in. Their
joy was communicated to me so that I could perceive their delight, for by this
they know that they have become angels; besides being in most beautiful
white raiment.
710£. ((((Some are delighted, even to their inmost [principles], by manifold
pleasantnesses, such as paradisiacal delights, which are of such a nature as
infinitely to transcend every human conception. For, every thing is in that
vernal, flourishing, and fruitful state, whence all around is so smiling as to

SWEDENBORG'S SPIRITUAL DIARY.

192 ¦f . * ? „ interior celestial delight, rspringiiigl from inmost essences,
manifest that ^^"V l doubt not taat such things do spring from an inner
exists in. every ea , ^ ^ ^^ ^^ represerltatiolls of suoll essences.
-ZZe thTdSght imaged in aU the particulars thereof.
711 As an example [of the sort], there was next exhibited to me a single
decoration, being only that of a gate, but which was of such a form as, in its
perennial variety, incalculably to transcend all human imagination. Thus one
thing succeeded another, and this through entire tracts [of scenery], as far as
the eye could extend its vision. This [ornamental decoration] is now repre
sented to them, and with a continually succeeding variety, and, as it were
with a living mobility. In a word, it can neither be described nor conceived'
and this is only one of the least [wonders of heaven], and that the first [or out
ermost only]. Those which are interior to these, are still more ineffable, and
still more so those things which are yetmore interior, and which are inmost.))))
712. Moreover, they who are in heaven have such a light as to exceed, by
indefinite degrees, (parasangis) the solar light upon earth. This light was
shown to me, when also certain ones who were newly admitted angels, [were
seen] in white, sitting, and a splendid light (candida) appeared, lt was said
that a more splendid (candidior) and vivid light could not be given, because the
Lord is their Light.
713. Those who [enter] afterwards, or who are admitted at intervals, are
covered with a white cloud, and are thus received ; the white cloud was also
shown to me.
714. ((((Besides these paradisiacal pleasantnesses, there are also those things
which are called celestial habitations, namely, magnificent palaces, in which
there are similar most noble ornaments in succession, as it were, living [re
presentations] of things heavenly and divine, and in indefinite variety, and far
more vivid than those which are seen with the eyes of the body.— 1748, Feb.
10.)))) On the Rejection of evil Spirits, who endeavor by Art and Deceit to insinuate them
selves into Heaven.
715. [This] it is sometimes permitted evil spirits [to do], even such as are
called wolVes, to wit, who carried away [certain spirits] before mentioned,
and of whom, from the cause already stated, they are afraid. But this only in
their first state (tempore) before they are initiated into societies. They clothe
themselves, as it were, with white apparel, but they are immediately distin
guished from [or by] the angels, because their [white] is external, merely, as
it were, varnish, possessing nothing of life ; wherefore, it is impossible that
they can be received into any society, for to enter into heaven is to be received
into heavenly societies. Now this is what is understood by there being a
[great] gulf between heaven and hell {Luke xvi.], because it is impossible
[that they can pass over the one to the other], and if it weie permitted they
would be immediately rejected, as something quite contrary, or as it were
froth or [scum], .
716. Moreover, those who endeavor to be admitted into heaven under a fair
angelic form, are immediately changed into [various] forms, which have also

LARGER DIARY— Part II. 193
been shown to me, of animals ; according to the mind (animum of each, for
the mind (animus) or mental dispositions (animi), or the cupidities of the mind,
are represented in the heaven of spirits by animals, although they are nothing
else but cupidities, and their varieties, thus^effigied [or represented]. Hence
certain species of birds and of [other] animals were obscurely seen by me.
But I wondered that they should be white, which was so effected that it might
be shown that such spirits desired to counterfeit an angel of light (candidnm). —
1748, Feb. 10.
717. Furthermore, there is a way to heaven, as stated above. Belowishell;
next above it is the lower earth; which is also signified by another name;
then there is the heaven of spirits, after which is the exterior heaven (interius),
then the interior and the inmost. Every where a similar process is in opera
tion, but with much difference, especially in this, that in the lower earth, and
in the heaven of spirits, they obtain whatever is pleasing to them, and thus
they are translated from one society to another. But evil spirits [aretreated]
in a contrary manner, namely, with punishments, thus [led] against their will. —
1748 Feb. 10 * Concerning those who desire to be supreme in Heaven.
718. It was observed that those who desire to be supreme in heaven, had
adjoined to them in the life of the body the answering or analogous [states],
viz., of wishing to excel others either in worldly glory or in other [like] res
pects, and they are accordingly ambitious to compass their end, as they like
wise are in the other life, although this is repugnant to the love oftheir neigh
bor. Such, in the other life, are deprived of all rationality, and become as
though they were not men, for they know not what they do ; they do all things
* What the author here states, is well worthy of the reader's attention, as it gives a
general idea of the different regions of the spiritual world. The lowest regions under the
earths ofthe world of spirits, are the hells. Just above them, forming the lowest plain of
the world of spirits, is the lower earth, frequently alluded to in the prophets, as the lower
parts of the earth, &c, see Ps. lxiii. 9 ; Isaiah xliii. 23. In this region all vastations and
punishments are effected, for the purpose of removing the infirmities which still adhere
to the good, and also of divesting the wicked of the semblances of good which still adhere
to their externals. This is denoted by what the Lord says, — " From him shall be taken
away even that which keseemeth to have." (Luke viii. 18.) The heaven of spirits which
the author next mentions, is that region of the world of spirits, where spirits in general
are instructed and prepared for admission into heavenly societies; that is, into heaven it
self. During some ages prior to the Last Judgment in 1757, this vast region became en
tirely' perverted, owing to the prevailing power and number of wicked spirits who had de
parted out of the world, who had externally been in civil and moral good, and who, as
Christians, had " a name to live, but who were dead ;" that is, were interiorly wicked,
actuated solely by the love of self and the world. As the number and power of these evil
and merely external spirits increased, the predictions ofthe Lord, in reference to the con
summation ofthe church (see Matt, xxiv.) were fulfilled: — " The sun of heaven became
darkened, and the moon withdrew its light," &c— that is, all heavenly influences from
the Lord became perverted and destroyed, owing to the dreadfully perverted state of the
medium, — this heaven of spirits, through which all heavenly influences had to pass to
men upon earth. "When this medium becomes so perverted as to preponderate towards
hell, the equilibrium is endangered, and the Lord executes a judgment upon this heaven
of spirits, removes the wicked to their final abodes in the hells, and delivers the good.
This heaven is meant by that which, in Rev. xxi. 1, is said " to pass away;" it was from
this heaven that " the dragon and his angels were cast," and that the Lord, when in the
world, saw " Satan as lightning fall ;" (Luke x.) because when He was in the world He
executed a judgment. — Tr.
VOL. I, 13

194 SWEDENBORG'S SPIRITUAL DIARY.
from instinct, and, as it were, in sleep, as I have stated before. And because
they think there is something good in such ambition, they are allowed to act
according to their instinct, in whatever they do, with the greatest zeal ; thus
they wish to imitate all things and to appear good. When such things are
permitted, they seem to themselves to be able to form [artificial] wings, and
thus to fly aloft. And from phantasy alone they soar to such a height as, in
their own conceit, can scarcely be transcended, which was also shown to
me; — to such an extent does their ambition carry them. — 1748, Feb. 10.
The Difference of Spirits.
719. When rationality is taken away from a spirit, so that he acts solely
from instinct, whatever.he then does is forgiven him, because he acts as though
he were in sleep; as also because every one must commiserate his state, inas
much as it is perceived that he acts in this manner. On the other hand, when
the same are together in a rational state, their rationality then serves for
nothing more than to enable them to conceal their instinct. Thus a dissimu
lation formed from habit, for the most part, adheres to them, from fear and
from other causes, because their rationality in the life ofthe body was scarcely
any other than a means by which their natural instinct and their depraved
loves were concealed. This I could gather from living experience this day,
1748, Feb. 10. The spirits could understand this as well as though it were
obvious to their senses, but I doubt whether men living in the body could un
derstand it.
That Spirits cannot, without Reflexion, see through the human Body to which they are
adjoined.
720. Often, as I have gone through the streets of a eity, and through a great
crowd, and did not, at the same time, reflect upon the spirits around me, that
they also might be attending, together with me, to those things (which re
flexion is only made by an interior intuition, and thus by a tacit observation);
they then told me, in almost every instance, thus rather often, that they in the
meantime saw and heard nothing, but were intent upon the thought of the
mind. Wherefore to whatever spirit I directed my reflexion, he was, as it
were, aroused; and this was very often : from which I could conclude, that
the spirits in a man, in whom the interiors' are not opened towards the Lord
by faith,— that in such [a case] spirits cannot speak with a man, nor see through
his eyes, and that they only enjoy the man's memory and his ratiocinative
faculty, as also the spirits with me, do mine ; who have very often confessed
that they could not know otherwise than that they were the same who lived
my life. This also comes from the consociation of many, in which each one
thinks that he lives his own life ; nor is he aware that others also think in a
like manner.
721. I cannot better compare those reflexions than with the reflexion of man
in himself, who does not know that his hands or face is cold, or that his foot
is pressed when he walks, nor that he utters words when he speaks, or what
ever else exists in a similar manner in any other part of the body, unless he
reflect upon it, and direct his thought to it ; besides many other like paeticu

LARGER DIARY— Part II. 195
lars which confirm, as that when a man does not reflect on the sound of bells,
or on the objects of sight around him, he is entirely ignorant that he had heard
or seen those things.— 1748, Feb. 10.
That Man can live both in the natural and spiritual Life.
722. The human race have been so created by the Lord that they can be both
in the world and in heaven at the same time — the external man in the world,
and the internal in heaven. Man is consequently so created that he can speak
with spirits and angels, and at the same time with men ; thus that heaven
might be conjoined [with man] in the world, and the world with heaven.
Which, of the Lord's mercy, has been the case with me ; and indeed so [fully],
that whilst I was in conversation with men, I differed in no respect from my
self as I was before [I conversed with spirits], nor could I be distinguished from
a man in his ordinary state (debili). When, however, I was [in conversation]
with spirits, I seemed to be separated from the body, but yet, at the same time,
was conjoined ; because my spiritual [part] was then with spirits, and, indeed,
so much so, that when I wished to write — " as in the other life," I could then
scarcely know that it was the other life, or [the life] after death, for the spirits
desired [that I should say] — " in this life," because I was with them.
On a tertain Kind of Spirits who practice Nothing but Robberies, and commit Butch
eries. And concerning those of the same Kind, who therefore appear to themselves
to flee into Cities, and who thus dwell in a great City.
723. There was shown to me a kind of spirits who wander about, and who
do nothing but commit robbery and depradation. And first, there appeared to
me a spirit clothed in a dark blue [garment], and^ipon his head there was a
convoluted cap, like [the turban] of certain Turks, and of a similar color.
This spirit came to me, and shook his right hand. Another spirit then told me
that he should flee, and that he very much feared those whose sole endeavor
and practice, when they found men, was but to torment 'them, to slay them
with the sword, to torture them, to burn them with fire, to boil them, and who
thus cruelly treat all whom they meet.* But respecting him who shook his,
hand, it was said, that such a spirit is wont to appear to them, and to admon
ish them, that they may be on their guard against those robbers, because they
are then near at hand.
724. It should be observed that, before this [kind of spirits] appeared to me, .
I was removed from the society of those spirits who were with me before, so that
they conversed with me from a long distance, exclaiming that I was carried
away or removed from them, thinking that I was thus transferred to the in
habitants of another earth.
725. Those robbers, as the spirit who conversed with me said, are entirely
black from head to foot ; there soon appeared to me a similar spirit, who was
one of the robbers, and was very black.
* The literal sense ofthe Word describes, in similar language, the cruelties ofthe wick
ed, see Micah iii. 2, 3. It should be known that the literal sense of the Word, especially
ofthe prophets, is frequently descriptive of representatives as they appear in the spiritual'
world. — Tk.

196 SWEDENBORG'S SPIRITUAL DIARY.
726. A similar spirit appeared near me, with his right hand stretched out
Straight before him at full length ; he threatened he would in like manner tor
ment whoever came near.
727. There soon also appeared others, three in a line, and amongst them
there was also a woman. They were deceitfully* insidious, endeavoring to
steal something. One on the left endeavored secretly to put his hand into
my purse ; and there was another in front, saying deceitfully, that he did not
wish to take any thing away ; his insidiousness, however, manifestly appeared
from his discourse. He was in face not unhandsome, as was the woman also,
but whether she was sent forth for an insidious purpose, I do not for a cer
tainty know. A certain spirit also appeared, who was carrying away boxes,
as plunder which he desired to convey away.
Continuation concerning the Robbers and the great City (concerning whom see the ad
joining Page).
728. ((((((When I asked the spirit whence he came, he told me that he had
fled because he feared the robbers who kill, slaughter, burn, and boil men,*
[thus] applying to any one for safety. I asked him whence he came, and if
[he knew] from what earth i He told me that he did not know what earth
meant, but he knew what a city meant ; for he did not wish to hear the word
earth mentioned, and he afterwards said that the earth is the Lord's, but [that]
the city belonged to them. They wished to be in the city that they might be
safe from robbers.))))))
729. (((((I afterwards conversed with a certain robber, who spoke with a
gruff (bassa) voice, like a giant. I asked him who he was 1 He said that he
was seeking after plunder ?liich he might take away. I asked where could
he reposit his plunder, and whether he knew that it would be taken away
from him, because it was nothing but phantasies ? Then [I asked him] where
he was % He said he was in a desert or in desert places, seeking plunder, and
as [described], tormenting those whom he met ; so that the robbers are to
gether. He at length acknowledged that he was a spirit, but this [only] be
cause as yet he is with me (see 696) ; he knows not he is a spirit, inasmuch as
he [yet] thinks himself still living upon earth.)))))
730. ((((Now I perceive that they are such, or probably the same, as the
Jews, who thus wander about in the desert, and if they meet any one, they
are not only in the desire to plunder him of whatever he possesses, but more
over,)))) (((if they can escape detection, to kill, slaughter, burn, and boil [him] ;
for such is their animus or reigning cupidity, although they dare not do so ; but
from their cupidities, [bent of] their minds (animis), and genius, it may be suf-'
ficiently concluded [how outrageous they are], even against their own [people]
and their companions. This may also be known from their wicked life, when
power is given them over their enemies, whom they have wanted but the
power to treat in this cruel manner, and whom they have desired to treat even
more cruelly still.
731. Wherefore that generation [or race] appear to themselves to live in a
•very large city, as they call it, where they are safe, nor dare they go thence ;
* See above, 723, note.

LARGER DIARY— Part II. 197
but that, when they do go out of their city,))) unless they are of a similar [dis
position to those without], they are observed by a spirit similar to themselves,
who, being clothed in dark blue garments, not unlike their rabbi's, warns them
to beware, because robbers are not far distant — 1748, Feb. 11.
732. What caused me greatly to wonder was, that, whilst I was reading the
Lord's Prayer, such a robber was present with me, and read it together with
me (a case which often occurs), and I observed that he behaved with such
devotion, that I could not know whether he was of the true faith or not ; for I
never could. discern whether their mind was foreign to the sense, as [I can] in
the case of other spirits ; so did he then pray to the Lord, in appearance as
from the heart, that He might protect him. Hence I could conclude in respect
to the quality of that generation [or race] ; namely, that whilst they are in
danger and fear, their cupidity is not at all observed ; it is as though it were
hidden or had perished. And thus it is with them whilst in devotion when
in danger of death, as is also evident from many things in history concerning
them. Nevertheless, they conceal and bear such a disposition in their heart,
and, as I could perceive, they derive this hereditarily from both dragons. (See
487). For, as soon as they come out of dangers, they are the like [robbers as
before], except that they dissemble or lie, as it were, [inwardly] tn the heart. —
1748, Feb. 11. On Reflexion.
733. I have now been in conversation with spirits and angels respecting re
flexion, to which I do not know whether men sufficiently attend, but if the)
do attend to it, they will find more arcana in the doctrine of reflexion, than ie
any other whatever. What reflexion performs, may be sufficiently evident to
every one, when he considers, that he perceives no sense of the body or of
any of its parts, nor does he know that he has a sensation, except he reflect
on that part of his body, it is then that he [first] perceives heat, cold, and
pressure, yea, feels that by whieh he was before affeeted. ' If he reflect on his
respiration, he then feels and knows that he respires, thus his voluntary prin
ciple adjoins itself [to his sensations], besides innumerable other instances.
734. In like manner, when a man does not reflect on those things which are
in his mind (mente) or spirit (animo), namely, how he thinks, what he thinks,
what he doss, and whence he acts. Without reflexion he knows nothing, ex
cept that a thing is, nor does he know anything else, thus not its quality. But
if he reflects in himself from others, or if he suffers others to reflect upon him,
and to say of what quality he is, then he can first know that he is of such a
quality, otherwise he can never know it, but he remains in his phantasies, aud
from them he reflects upon others ; thus he considers truth to be falsities, be
cause he judges from his phantasies ; for such as the principle is from which
we judge, such will be every thing thence derived.
735. Spirits especially remain in the state after death without any reflexion,
wherefore they know no otherwise than that they are still men, and in the
world as before, on which account they also remain in their phantasies, and
thus they live in their nature (indole) in which they died. But as soon as re
flexion is given to them by the Lord, they know that they are in the other life,

198 SWEDENBORG'S SPIRITUAL DIARY.
to the belief of which they can scarcely be led, before one or more subjects is
given them to reflect upon. Their phantasies still continue to remain enrooted
in their nature.
736. Consequently spirits, especially those who in their lifetime had been
proud, cannot know otherwise than that they are better than others ; and they
can scarcely suffer that others should reflect upon them. But when they are
brought into a state of reflexion, they are then brought into a better state of
Hfe, for they can then first know themselves, and likewise better know what
is true.
737. It may also be stated, that the doctrine of faith effects nothing what
ever with man, except the Lord gives him to reflect. Wherefore men learn
what is true and good from the Lord's Word, in order that they may thereby
reflect upon themselves, [and judge] whether they are such [as the Word
teaches they ought to be]. This reflexion is awakened in them at certain
times, especially in times of trouble. Wherefore to know truths is of the
greatest moment; [for] without the knowledges of truth there can be no re
flexion, and consequently no reformation.
738. But those who come into the other life in cupidities and phantasies,
cannot reflect from truths, before those states of cold, and those shades are
dispelled.— 1748, Feb. 11. Concerning Reflexion.
739. The doctrine of reflexions is one entirely [new], and [yet] without
which no one can know what the interior life is, and not even what the life
of the body is ; yea, without reflexion from the knowledge of truths, no one
can be reformed. Wherefore to the men of this earth, because they live in a per
verse state, written truths are delivered by the Lord, whence they may derive,
as from a fountain, the knowledges of truth, from which they can reflect upon
themselves, or, more properly, from which, inscribed on their memory, the
Lord can cause them to reflect upon their own falsities, and other things of
the like sort. Wherefore, without the knowledge [of truths] there can be no
reformation. 740. It is otherwise in the planet Jupiter, where spirits admonish them, and
excite whatever evils they have thought and done, and present them before
them. Thus in that planet reflexions are effected by revelations, concerning
which [it is treated] above. But this could not be done in this earth, because
here the door is closed towards heaven, and the thoughts of men are only
withdrawn towards heaven by the Lord at certain times [as in states of trouble
and sickness, &c], otherwise they [would] regard nothing else but corporeal,
worldly, and earthly things, upon which they reflect, in which case, if the door
were opened towards heaven (as with Cain,* with whom also spirits could
speak), falsities would be so commixed with truths, that they could never be
separated ; thus they would be damned to eternity; wherefore such a state is
provided against. — 1748, Feb. 11.
* That Cain represents the fallen posterity of the most ancient church denoted by Adam
see Arcana Ccelestia.

LARGER DIARY— Part II. 199
On the Appetite of Spirits, [especially the Desire] of knowing.
741. Instead of the appetites which a man has in the life of the body, name
ly, of eating and drinking for the sake of nourishing his body, spirits have the
appetite or pleasure of knowing. The desire of knowing only what is true
and good, is angelic. But spirits desire to know whatever is as yet new to
them, which cupidity is almost constant with them, and succeeds instead of
the appetite of nourishing the body by earthly food. Thus throughout all
heaven there is the greatest affection of understanding truth and goodness, or
those things which belong to faith. Hence they have reflexions, by means of
which they are perfected more and more. — 1748, Feb. 11.
All these things were written in the presence of several spirits and angels,
who reflected upon the things which were written, and confirmed them.
Concerning the Inhabitants of [the Planet] Jupiter.
742. (The presence of the inhabitants of Jupiter was [always] ascertainable,
not only from the influence (influxu) of their affections, but also from the fact
of their disposing my countenance, as it were, into a smiling and cheerful
[mood], and that continually, for so they dispose the countenances of the in
habitants of their [own] earth, so that from inmost delight they are, as it were,
[ever] smiling and expressing joyfulness of heart. Thatsuch indeed was their
joy, I could also ascertain from this, namely, that their tranquillity was com
municated to me ; for it was so delightful as in a sensible degree to fill the re
gion of the breast and the heart ; moreover, they do not suffer themselves to be
disturbed by the cupidities of others, but remain in their own delightful tran
quillity, thus without anxieties ; unlike the spirits of our earth, who are agitat
ed by every commotion of mind, and [thus] are in continual disquietude ; hence
it may safely be concluded that the life of the inhabitants of the planet Jupiter,
is by many degrees more delightful than the life of the inhabitants of our
earth ; — for it is cupidities which render a man restless.
743. Moreover, neither do they fear death, unless on account of losing their
conjugial partner and children ; nor even on that account, whilst they live in
tranquillity, and know for certain that their life is continued by the death of
the body, and themselves are thus rendered happier, and become celestial an
gels. 744. There is, however, a state of happiness in a degree still more interior
than is known to those who are with me, so that they can be receptive of
much more exalted happiness, but which can [still] less exist with those who
delight in a perverse order of life ; that is, in cupidities and phantasies ; in
terior things, to such, are vexation and disquietude, — not so to the spirits of
the planet Jupiter.— 1748, Feb. 11.)
Concerning the Robbers in the Desert, and concerning the City.
749* ((((Concerning the robbers in the desert, see above [723], and also
(concerning their cruelty, which it is not allowed even to describe; [for] they
* The numbers follow here as in the original. — Tb.

200 SWEDENBORG'S SPIRITUAL DIARY.
were not permitted to show it to me. It may, moreover, be said that they are
not upon an earth, but in a desert, because they wander about alone, nor do
they admit any associate, because they are of such a nature that they desire
to torment, butcher, burn, and boil whomsoever they meet,— this is their de
light. 750. There is a boundary which it is not allowed them to pass over, and
which, diverging [from a certain point], joins two cities, one on either side, so
that by lines drawn from that [extreme] limit, to the two cities, and from the
one city to the other, a triangle is formed. One city, whioh is the habitation of
the wicked, is not far from Gehenna, more to the left, where sometimes ap
peared a dragon, when be desired to call together his evit spirits, and thus to
form an abominably wicked society, or conspiracy against the good, that is,
against the Lord. Hereabouts is the city of the wicked. Those who, from
phantasies, appear to themselves to dwell in it, run about the streets, where
they are above the ankles in mud. They cry out and complain in a miserable
manner. 751. The other city is between Gehenna and the lake, thus almost at a mid
dle distance from them, where the better kind of them appear to dwell. This
city sometimes appears to them as magnificent, with palaces and houses rather
beautiful. But sometimes this same city is suddenly changed into villages or
into smaller cities, and sometimes also into a stinking lake, consisting, as it
were, of mere filth, that they may be overwhelmed in it. Thus the scene is
varied with them ; not with all at the same time, but with those in particular
who are there; for they are governed by phantasies. Wherefore, according
to the varieties of their cupidities and punishments, and also of their delights,
which, at intervals, recruit them, such things are successively represented to
them apparently as [real as] life, so that they can by no means know other
wise than that they are so. It is a common saying in that city of theirs, that
the city belongs to them, but the land, or the earth, is the Lord's.
751£. 1 inquired who was the governor of the city; this they did not know,
and it was told me that there was no governor, but that they were together for
fear of the robbers wandering about in the deserts, so that they are kept
leagued together from fear, lt is manifest that the Lord thus governs their
phantasies by fears, lest one should infest another, as they do in the deserts,
which would be the case unless they were under the Lord's auspices.))))
752. ((Now, in a line drawn hence is the boundary [point], from which to
both cities, and from one city to the other, is formed a triangle, within which
space the robbers are.))
753. At that extreme limit there appeared to me a spirit almost snowwhite,
and an angel was also there almost [of ] lucid [brightness] ; and there was
another spirit coming thither, when the first [mentioned], standing there with
outstretched arms, received the one who came, who bent himself towards the
earth, and so passed under his feet But he soon returned, and with his body
inclined, and his face upwards, he was made to pass under his feet, and was
then cast forwards on high, and thus he fled away. This they call their mode
of admission towards the city, so that they are not hurt, because they say they
ought [thus] to admit them.

LARGER DIARY— Part II. 201
754. But there was another, who crept under the feet hither and thither, or
under the feet backwards and forwards, and this several times; — such are
those who are [prone] to worship [the robbers].— 1748, Feb. 12. * *
* * Continuation concerning the Robbers in the Desert and in the City.
745.* But there was also another, who, whilst he was thus creeping along,
was involved in a fine-spun net, so that he could not make his escape from
it ; but being anxious [to escape, he kept] thus creeping along at increasing
distances, and was tormented. Such are those whom they desire to temper
by [such] torment, before they are admitted. But the same spirit was after
wards, by means of a pike which the other held continually in his hand, and,
which marked off that angle, made to revolve within a veil, under which he
was admitted, but at length, disengaged himself [above], near the upper extre
mity of the pike, but with the veil, not within the limit, in the direction of the
city, but towards me, on high ; wherefore this was a sign that such a spirit
should not enter into that place or that city.
746. But the [other] one also, thus both, were involved in a net, from what
cause I know not, probably on this account, that he might show me these
things, for the dragon is not willing that they should be discovered, wherefore
he often wished, by his phantasies, to elude my visions, and to intercept the
same from becoming known to me, as he now also does. [For] to be put
under the veil is a great punishment, because they are miserably tormented.
When he fled, he drew, as it were, his own tail in a net; [which was], from
phantasy, joined to fear in flight.
747. Those who misbehave themselves in the city on the right, or midway
between Gehenna and the lake, are visited with severe punishments.
748. From these facts it appears what [consequences] the phantasy ofthe
Jews brings with it in the other life, from their naving thought in their life
time that they should still possess Jerusalem and the holy land ; few, if any,
believe in heaven, or in a life after death. Whoever is addicted to avarice
merely, can never believe that there is a life alter death, or a resurrection, as
neither did they believe it in the Lord's time ; especially, that such a phantasy
remains, and that they thus enter into a city, namely, the worst of them, or they
who [arrive] immediately after death, into the city on the left, but those who
are better, into the city on the right; and that their holy land, to which they
think they shall come, is profane and full of robberies; that is, of rapine and
wickedness ; this land they call the Lord's land, for they are obliged to worship
the robbers, that they may have conveyed to them, as they think, the neces
saries of life. — 1748, Feb. 12. Such are the consequences of their faith, and
of their life— [See A. C. 940, 941.]
On the Difference between voluptuous Delights and true Felicity.
755 .* When I experienced d elights or pleasantnesses, 1 did not know whence
they were, because it is most difficult for a soul or spirit to distinguish be-
* These numbers follow as in the original. — Ty„.

202 SWEDENBORG'S SPIRITUAL DIARY.
tween fictitious or false delights, and true or heavenly delights, inasmuch as
their sense is as yet so gross, that they do not know the difference. Where
fore f had a conversation with the spirits around me concerning those delights,
[as] whence derived ; it was stated that false delights or voluptuous pleasures
(volaptates), sometimes so counterfeit true and heavenly delights, that they can
not be distinguished ; yea, that unless the Lord inspired a knowledge of the
distinction [between them] a spirit could by no means know it. By similar
fictitious delights evil spirits, yea, the worst of spirits, for the most, part deceive
and fascinate those who are in the other life ; for they think such delights are
very heavenly, whereas they are altogether infernal, because they are [event
ually] turned into what is infernal, and into torments. Thus they not only in
fuse perceptible pleasantnesses [even] to the inmost of .spirits, but they also
counterfeit beautiful forms of various objects, yea, of gardens, as it were, par
adisiacal. For evil spirits, especially those who are high above the head,
continually study to imitate such things, and thus to seduce or allure souls to
their party, and to make them their own adherents.
756. The difference (between genuine and counterfeit delights] is such as
exists between artificial fruits, flowers, leaves, or human forms imitated in wax,
within which is clay (for it is only the external which counterfeits and be
guiles, — yea, sometimes, [imitated] with so much skill, that the uninstructed
and simple are easily deceived), — and the fruits, flowers, and human faces
which are genuine, and have life within them ; which life, the more interior
it is, the more spiritual and celestial it becomes. These things are perma
nent, and are perfected, and the more interiorly [they advance] the more beauti
ful and happy they become. But in respect to those [fictitious delights], when
spirits advance into interiors, the external beauty and pleasantness decays and
falls, away, and then nothing but what is filthy and infernal comes forth.—
1748, Feb. 12.
Such is the life of voluptuous pleasures [voluptatum] in the body.
On the Circle to the Intellect, arcd thence by the Will into Actions.
757. There is a manifest circle from the senses, especially from the hearing
and sight, which present objects that excite the internal sense, thus which
proceed to the intellect, and from the intellect into the will, and from the will
into acts, whether of the mouth and speech, or [expression] of the face, or
[motion] of the limbs. Such is the natural circle, but inasmuch as [the order
of] nature is destroyed, so that objects can only pass from the senses into the
intellect, but not into the will, because this is governed from another source;
hence it is that regeneration [is so necessary], by which the true order, or the
natural circle, is restored, so that at length the will, and thence [in order] the
intellect, may bear the whole sway, so that both faculties conspire to [produce]
the fruits of charity. Thus all the evil insinuated by evil spirits is changed
into good in the intellect, for the Lord, by the will, that is, by love and mercy,
which are solely His own, directs the man whom he has regenerated, and
endowed with those faculties.— 1748, Feb. 12.

LARGER DIARY— Part II. 203
That those who, in the Life of the Body, excelled much in Genius [or Ingenuity] but
in externals only, are, in the other Life, stupid.
758. A certain spirit who had been somewhat known to me in the life of the
body, was conducted to me for the purpose of conversation, but he spoke
nothing with me ; he was so dull and stupid, that he scarcely understood any
thing that was said. His dullness was communicated to me, so that I could
know its quality. It so obscured my thoughts that 1 could scarcely perceive
what I was writing. In the life of the body this man had been pre-eminently
ingenious, but only in externals ; so that on account of the acumen of his
genius in externals, he had been greatly celebrated. This ingenuity, however,
in [merely] external, worldly, and corporeal things, is changed into stupidity.
But I do not as yet know whether it was so [with him] in consequence of be
ing left to the company of similar spirits, for in that case every spirit is stupid,
»nd especially if he has only been deceased a few months, as was the case
ivith this spirit— 1748, Feb . 12.
759. There was another who in like manner during his lifetime had excelled
*thers in ingenuity ; he however, was among good spirits, and capable of perr
reiving the interior things of heaven.
On Hatred in the Life of the Body, [showing] its Effects in the other Life.
760. A certain spirit, during his life-time had, from various misfortunes and
[other] causes, cherished hatred against those^ho, he thought, had persecu
ted him. This hatred he had, from length of time,'enrooted in himself, as I
could know from the acts of his life, and also from conversation with him;
for when he perceived any one whom in the life of the body he had hated, he
was suddenly, as it were, hurried away from the conversation in which he
was with another, and darted downwards like lightning, and threw himself upon
him whom he hated, with the desire to kill him, but he was withheld. It ap
peared to me as though he only took something from his head, but which soon
fell from his hands. In this state he was brought to me, where he remained
some time almost as in sleep, as if lost to himself, constantly thinking of him
whom he hated. He afterwards conversed with me, and I showed him that he
could have no cause to hate him, inasmuch as I had never heard him speak of
him either good or bad, and that he had never hated him, but that what he had
done was from necessity and consent [of others]. At length I observed that
his hatred was so assuaged that he was still in a capacity to have it moderated
[or allayed], which I could conclude from this, that inasmuch as in his life
time he had suffered misfortunes, the Lord had had compassion upon him. —
1748, Feb. 13. This was written in his presence.
Continuation concerning the Robbers.
761. (((One of the robbers again came to me ; he was entirely like a black
cloud, and he applied himself to my right side, and caused fear in those who
were with me, but not in me. For the presence of these robbers is such as to
cause fear, terror, yea, trembling, in those to whom they come. He endeavored,
with every effort, to infest me by his artifices, but in vain. He also extended

204 SWEDENBORG'S SPIRITUAL DIARY.
his right hand, that he might exercise an imaginary power, but he could effect
nothing whatever. Moreover, such a black robber, when he appeared, exhib-
ited before him [as it were] stars, and also a starry heaven.)))
761 J. This only occurs now as worthy of observation, namely, that he repre
sented women of a beautiful countenance, whom he accordingly desired to in
troduce, with the intent that he might thus be enabled to steal, which he also
attempted to do, agreeably to his illusive arts.
762. Moreover, such a robber appears even to himself to have ferocious
dogs, which he set upon those whom he met, that they might terrify and de
vour them ; the dogs even appeared [such] to me.
763. (((The face of this robber was also shown, such as it appears to those
whom he terrifies. It was no face, but something exceedingly black; his
mouth was direfully and ferociously distended, so that there [seemed] rather
to be an expansion of jaws, in which there appeared a grate of teeth. In a
word, he was like a rabid dog with wide-expanded jaws ; it was a yawning
monstrosity, not a face. — 1748, Feb. 13.)))
On Truth and Goodness.
764. 1 have conversed with spirits about rendering honor to any one, and
I was informed that honor, as also fear, is predicated of truth, for truth is that
which is feared, and thus honored. But love is predicated of goodness, for
that which is good should be loved, because goodness has this quality in it
self [to be amiable]. But iii the regenerate, as in the angels, or in heaven,
both goodness and truth are loved, because goodness is the fountain of truth.—
1748, Feb. 13. On the Year 1657*
765. There was shown to me, in a vision, [the number] 57, or 1657; the num
bers appeared written before my eyes, but what they signify I do not clearly
know.— 1748, Feb. 13.
* The Latin editor, in his Critical Notes, here asks, — Why not 1757 1 since that was to
be the memorable year of the Last Judgment, supposing that the above must be a mis
take for 17S7.
It is evident, from the terms employed by our author, that the number first presented
to him in vision was in the abbreviated form, thus 57 simply ; although it seems not im
probable that the explanatory 16 — might subsequently appear, such is the force of associ
ation ; to say nothing of phantasy as at all incidental to a spirit so gifted aud prepared as
was that of Swedenborg.
But that the vision had reference to the memorable era, 1757, cannot well be doubted by
any one possessing that knowledge respecting the Last Judgment which Swedenborg was
the chosen instrument for communicating; but which knowledge, while the fact was yet
future, even Swedenborg must needs have wanted, according to the obvious meaning of
the Lord's own words. (Compare Matt. xxiv. 36 ; Acts i. 7; John ix. 29.)
Hence, if we consider the date of the memorandum in question, it need not surprise us
that our author should be in error as to the numerical import, even, ofthe mysterious57j
since it was but natural to understand such abbreviation in a retrospective sense, accord
ing to usual acceptation ; while the simple brevity of his statement, and his avowed
ignorance of the hidden signification of the phenomenon, evinces a modesty and love of
truth which was so characteristic of the man, and yields the more valuable because in
direct testimony to his candor and credibility.
Nor is it a small argument of the genuineness of the Diary — as a bond fide journal of
supernatural experience — that the above remarkable statement occurs just in the very
terms in whieh it was originally penned, without erasure, note, comment or addition, at
any subsequent period And this may serve to explain away the force o'f any argument
founded on the supposed imperfect state of the MS., against the publication nf thow T valua
ble memoranda. — Tu.

LARGER DIARY— Pakt II. 205
That the Powerful and the Rich in this world are equally saved as the Low (viles) and
the Poor. «
766. I have conversed with those, after the life ofthe body, who had been
powerful, — who had been kings and queens, with whom it fared well, and
who were to be numbered amongst the more happy. And I have also met
with many of the low and the poor, who are in a miserable state, especially
beggars, and the like. Thus the power and the riches of the world do not pre
vent man's attaining eternal life ; nor does a miserable state or poverty pro
mote it. But it is the inner man, and the fruits of faith and charity, consequent
ly the ends from which springs his enjoyment of honors, power, and riches,
which effect it. There is, consequently, no distinction between any class of
men except that which belongs to faith. — 1748, Feb. 14.
Concerning various Sciences, — how they occupy the human Mind, and qualify it.
767. I was discoursing with spirits concerning different sciences, as to the
[various] manner in which they form human minds; thus, concerning philo
sophy, and other like [studies].
As concerns philosophy, its every department has had no other effect than
to darken men's minds, and thus to close the way to the intuition of interior
things, at the same time also, of universal [truths], for it stops short (consistit)
in mere terms, and in disputes concerning them; besides rational philosophy
[so called], which so confines the ideas (alios),* that the mind cleaves only to
materialisms (particularibus— note, 295); thus to mere dust; besides which, it
not only [in like manner] obstructs the way to interior things, but also blinds
the mind, and utterly banishes faith, so that in the other life, a philosopher
who has dwelt much on, or indulged in such [studies], becomes stupid, and,
beyond all others, ignorant.
768. As respects mechanical [science], when one indulges too much in me
chanical praxis, he then [so] forms his mind as to believe that not only all na
ture consists of nothing but what is mechanical, but also spiritual and celestial
things ; which, if he cannot reduce to mechanical principles and their powers,
he believes nothing, so that he becomes merely corporeal and earthly.
769. As respects geometry and the like, even this [science], as it were, con
centrates the mind, and impedes it from advancing into universals, besides
that it supposes nothing to exist but what is [according to] geometric or me
chanic [principles], whereas geometry extends not beyond terrestrial and cor
poreal forms.
770. As relates to historical [studies], they are such as not tc injure [the
mind], provided they be not [made] merely things of memory.
771. The man who indulges the memory only, or who cultivates such stu
dies as belong to the memory, or other subjects, for the sake of the memory
only, understands, in the other life, but very little in respect to spiritual truth,
and still less in respect to celestial truth; he remains in his merely natural
ideas (particularibus), which form, as it were, a callosity, by which his brain is

* The text reads — alios, but the true reading we believe to be ideas, independently of
tb* similarity of the two words, as they appear in writing. — Ta.

206 SWEDENBORG'S SPIRITUAL DIARY.
surrounded as though with a bony substance or wtiha skull ; which callosity
must be shaken off before the truth can penetrate, and before spiritual and ce
lestial knowledges can have any place [in his mind]. Such a callosity is dis
sipated with difficulty, and indeed with pain ; and if it can be haply dissipated
in another manner [thus without such pain], it must, through a long period of
time, become, as it were, soft ;— such a [callosity] has been shown to me by
much experience, and I have often wondered at the representation of this
callous or hard substance.
772. [To devote the mind to] natural experience or science, as horticulture
and the like, does not prevent the [reception] of spiritual knowledges ; because
such persons can, in like manner as those who are not learned, be perfected
[after death], as I have observed in the case of a certain [spirit who was of
this character].
773. All kinds of knowledge are not injurious or detrimental, provided a
man does not place every thing therein, but regards an ulterior end. For
knowledges are spiritual riches, on which the understanding of things can be
founded ; they are like [natural] riches or treasures, and powers, which, if es
teemed for their own sake only, in that case such a man becomes, in the other
life, most perverse (pessimus) ; but if esteemed only for the sake of ulterior ends,
so that they be only means thereto, and thus be considered of no value, if
without an end, in that case they are injurious to no one. — 1748, Feb. 14.
Concerning the Crew [of those who are] merely infernal.
774. (((((On the leftside is a hell where there are demons, properly so call
ed, who act from mere instinct, being deprived of rationality ; nor are they so
evil [as many others], but when they do evil, think that they are doing good;
thus there are those in that hell who suppose good [to consist] in evils. Such
being deprived of their rationality, dwell there, and imagine that they govern
the universe ; but they are then in a dream, as they also afterwards said,
when they returned to themselves; that is, when their rationality was restor
ed to them.)))))
775. Not far from this place, rather to the right from the same or left quarter,
is a dark place not yet seen by me, where there are devils who conceal deep
er poison. This day I saw one coming out from to.at place, and speaking
quite distinctly, according to his own genius and [perverse] reasonings. But
there soon exhaled from him an infernal venom, that is, a certain venomous
persuasion concerning life, heaven, and the state of souls, which persuasion
was thence first communicated to me, and soon afterwards the same spirit
approaching, desired to speak with me, and that no one [else] should hear;
and because his venomous persuasions were already well known, he was not
permitted to utter them, but only to think [of them], that he might [thus] be
compelled to speak something else, as was perceived; this same spirit is now
present. 776. This place is a real hell, and the thought was insinuated to me that
such devils are sent forth [as associate spirits with those] men in the world

LARGER DIARY— Pakt II. 207
who are seducers, and who are extremely wicked, especially within. — 1748,
Feb. 14* Respecting certain rich and luxurious Persons in the World.
777. There was a certain spirit who, in the life of the body, lived in luxury,
and became rich by the bounty of others (ex datis),f so that he was reckoned
amongst the more opulent, and had a sumptuous table prepared for him.
This man was not born rich, but was made so. After the life of the body such
wander about and seek for food like beggars, and go in tattered garments :
nor do they know otherwise than that they are in the life of the body. Thus
their [opulent] state is changed into the contrary, which cannot be done but
with pain— 1748, Feb. 15. On the Sleep even of Spirits.
778. That with spirits there are diverse changes of state, and many more
than with men, has been, I believe, already stated. Thus there are perpetual
changes of state which they undergo ; wherefore they also have a state of
sleep and of wakefulness, and consequently all intermediate states.
779. When a spirit was sleeping I was awake, and attended a little to his
sleep. There was then [exhibited] another spirit who was iu sleep, and who
represented what that spirit experienced. There were also angels who are
always watchful, and who insinuated this dream; wherefore similar dreams
come from heaven, and are effected by angels from the Lord. There are also
other spirits, who then think that they thus act [of themselves], and I also heard
how this spirit acted, and what was said. — 1748, Feb. 15. J
To desire and to seek Honor on Earth, or amongst Men on Earth, is not heavenly.
780. I have conversed with some who died not so many years ago, and who
are still amongst good spirits, [thus] not yet admitted into heaven. They still
interiorly desired honor in the world, or to have their names celebrated
amongst men on earth. I was permitted to perceive this desire which actuat
ed them, concerning which I conversed with them, saying, that this was some
thing worldly which still remained with them, and that what is heavenly de
sires nothing of the kind, but rather holds it in aversion.
781. Moreover I said, that in heaven, where all are assembled together from
the first creation, exists the greatest and most honorable society, to whom
* Let all seducers beware of the dreadful hell they are preparing for themselves, so long
as they continue to cherish designs and ideas of seduction. The author bere states " es
pecially within," in order to show us that such in the world are, for the most part, char
acterized by their politeness and courteous behavior, under which they cherish the most
impure and infernal designs. — Tr.
f That is, probably, from inheriting and possessing property not the result of his own
labor and usefulness. Such property is a great snare to man, and often plunges him
deeply into the love of self and the world. — Tb.
| Although it is here stated that angels are always watchful, this must be understood in
relation to men, and the care which, from the Lord, they exercise over them ; but in re
lation to themselves, they also undergo every delightful vicissitude of state, and conse
quently sleep ; hence it is said in the Psalms, " He giveth his beloved sleep"' (Psalm
cxxvii. 2). — Ta.

208 SWEDENBORG'S SPIRITUAL DIARY.
they might be known, and, indeed, with whom they might converse with joy
and delight ; so that there is not a single individual [in heaven], who from any
cause wishes to be greater than another, but in his own estimation, less; thus,
there is no comparison between a name in heaven and a name on earth, es
pecially amongst such as know nothing about what is good and heavenly, as
there is no comparison between glory in the world and glory in heaven. Thus
being persuaded, they affirmed that this is the case, because they perceived
from the Lord that it is so.— 1748, Feb. 15.
Concerning the State of Life after Death.
782. A soul after death is first divested of that which is terrestrial, then of
that which is corporeal, — that is, of the love of self and of the world, conse
quently of the phantasies which spring from those loves, and which are toge
ther with them.
783. The soul is afterwards prepared, that the natural [principle] may accord
with the spiritual ; thus he is admitted into the exterior (interius) heaven.
784. He is there divested of the natural principle, and is thus prepared for
the interior (intimius) heaven, where the spiritual [principle] still predominates.
785. At length he is divested of this dominant spiritual principle, and is thus
admitted into the inmost (intimum) heaven, where the celestial principle pre
dominates. 786. These divestings are represented by [means of] garments, which are
laid aside [the processes, by correspondence], being extremely similar.
787. They can, however, be again invested, in due order, with their gar
ments, and be again reduced from inmost [states] to interior, and thence to ex
terior, and [thus] to the heaven of spirits.
788. For they retain all things which they had brought with them from the ¦
world ; [the various investiugs] are only faculties with which they are endow
ed by the Lord, and which are represented by the putting on of garments ;
thus from angels they can again be reduced to spirits.
789. But they are reduced, or successively re-invested in order, with those
[former] things, that they may be perfected ; for the things which still inhere
are natural, worldly, and corporeal joined together ; when they are resolved
by degrees, they are like ferment, so that the life, as it were, ferments, and in
order that these things may be separated, or that they may not be injurious,
they are reduced into their former state, and thus they become more perfect.
790. No one can come to interior things except he be prepared; thus a soul
cannot [without preparation] ascend, but descend. — 1748, Feb. 15.
The Odor of Scandals [or Offences],
791. ((I have perceived the general sense of spirits, which was so made up
of scandals, that they would not acknowledge the Lord as the Lord of the uni
verse, and the Saviour of all. This was a general sense [or feeling] perceived
by me, and I compared it with a certain odor. For every such [perception]
can be compared with an odor, and is also represented thereby ; and as often
as it pleases [the Lord], it can be perceived as such both by man and by

LARGER DIARY— Past II. 209
spirits; so then as a [stinking] odor was that perceived [by me], and was like
that of fetid water, or like water defiled with the off-scourings, which [stench]
I many times perceived, and it was told me that such is the odor [which cor
responds] to such a general sense of scandal against the Lord.— 1748, Feb. 15.))
That Spirits, who did not believe in a Life after Death, are amazed when it is shown
tothem.
792. There was a eertain spirit who, I knew, did not, in the life ofthe body,
believe in a life after death; although in his last hours, I understand, he was
persuaded by the priest [to believe]. When it was demonstrated to this spirit
by various things, that he was in the other life, he was so amazed or so full of
wonder, that such should be the case, that he could scarcely be induced [to
believe it], saying that [if] so, he must have lived without reflexion, when yet
he had, in the meantime, been so long in the company of his like ; — but he was
amongst infernals.— 1748, Feb. 15.
There was just now a similar spirit present, who had persuaded himself that
there was no life after death. He conversed with others concerning the life
after death, not reflecting that he was in that life, and he maintained the same
*hing;— he is amongst the infernals of the dark chamber. — 1748, Sept. 8 *
Concerning a certain lukewarm Spirit. [See Rev. iii. 16.]
793. ((((One of those who are devils, and who, from hatred, most bitterly
persecute what is true and good, aecosted me, but he could effect nothing
whatever, conducting himself as though he had reformed, nor could I observe
any deceit, although I thought that inwardly he was deceitful, wanting only
an opportunity [to manifest himself] ; in the mean time, however, he pretend
ed as though [he were] good and converted. There was one who fled from
him to a distance, and who told me that he could not suffer his presence, be
cause he had a perception, as it were, of vomiting, so that he [also] felt dis
posed to vomit, because he was of that character of whom it is stated, that " he
should be spewed out" [Rev. iii. 16].— 1748, Feb. 15.))))
794. ((((Such spirits are more pernicious than others, because when scope
and opportunity are given, they are more cruel than others.
795. That spirit [793] afterwards spake most abominable things, and did the
like, which on that account should not be mentioned, because of their nefarious
•character, for he attempted everything that was abominably wicked. And it
* This shows us, as stated in the Preface, how infinitely desirable it is that all doubt
and denial respecting the immortality of the soul, and the continuation of its life imme
diately after death, should be dissipated as much as possible, and that all the information
and instruction respecting this most essential subject should be brought out, and placed
before the inquiring mind ; it is utterly impossible that there can be any moral and spirit
ual improvement amongst men so long as this great and fundamental point is doubted.
Now one of the signal uses attending the publication of this Diary, is, not only the vast
amount of information concerning the life after death which it discloses, but also the
familiarising ofthe reader's mind to the states, facts, and scenes of that life, and thus en
abling him to think much and rationally about that world in which he is to live for ever.
We learn from the two dates (one in Feb. and the other in Sept.) afiixed to this article,
that the author was in the habit of reverting to what he had written in the Diary, and of
adding what might corroborate and illustrate his previous experience. — Tu.
VOL. I. 14

210 SWEDENBORG'S SPIRITUAL DIARY.
is wonderful that such spirits, because of their nature being such, can by no
means desist. But whenever it is permitted them to act out their impulses, then
however they may be persuaded, and whatever be their knowledge [teaching
them] that such things ought not to be done, they nevertheless commit them,
their nature and instinct urging them thereto ; so that they practice them with
pleasure, because such a cupidity is inherent in them. — 1748, Feb. 15.)')))
On the Excitation of those things by Spirits which are in Man's Memory.
796. It has often occurred to me as wonderful, how spirits can excite from
man's memory those things which are in accordance [with themselves] ; and
this they do in a moment, on every occasion. The reason is, because such
things as they excite correspond to their cupidity, which acts thus latently
upon the memory.
797. Moreover, entering man's memory, they can, as it were, peruse what
ever is therein, and know what he has thought and done. And this they
sometimes did, when I knew nothing of the things which they saw ;
so that they read as in a written book, not to mention other like things.— 1748,
Feb. 15.
Universal Rule concerning the Life after Death, that every one has his Allotment ac
cording to the Ends [he had] in the Life of the Body.
798. It is known that the universe is created only as a complex [or aggregate]
of means to the end of ends, which is the Lord, because He is heaven ; mediate
ends proceed from the lowest by their series and degrees of order to superior
things, and thus to supreme. The arrangement of these means and ends is
Order. 799. Such, therefore, as is the medium, or such as man is in his ends, as a
mediate end, such is the nature (indoles) he assumes, and such becomes his life
first after the life of the body, and such also he is in the grand body or heaven ;
thus in the [grand] Man Himself, that is, he has his seat allotted to him in the
Lord. Moreover, in respect to things still more and more interior, even to in
most things, man does not penetrate them, but the Lord alone ; nor conse
quently [does he know] where his future inheritance will be, because these
things are more interior than that they can be opened to human eyes, which
are most dim.
800. From the ends which man proposes to himself in the life of the body, in
every thing which concerns himself, the community in general, heaven, and
the Lord, he is so disposed [or arranged] that he may become a member, after
life, of [that] Body.
801. That ends dispose [or arrange] men, may be evident from this, that
man's life consists in the ends which he has, and which are, for the most part,
loves ; and his ends taken together are, as it were, his soul, and of such a na
ture his soul becomes. For the soul of man only regards ends, it being the
complex of ends ; thus man, in the life of the body, forms to himself a soul,
which constitutes his nature and instinct.
802. That ends dispose [or arrange], may also be evident from this — that if
any one regards a private end, as himself, or somewhat of the kind, although

LARGER DIARY— Part II. 21i
he may act for the good of the community, or so as that a common good is the
result, yet he has never any reward for it, for he had not the common [good]
as an end, but his own private [benefit]. As when devils intend evil and the
destruction of man, of society, of the human race, and the Lord turns that evil
into good and salvation; still in such a case, he who had that evil, yea, most
wicked end [in view], remains a devil, and becomes worse.
803. The worst of all ends [one can have] is his who hath self for an end;
[as], in that case, general and universal [interests] are [all] concentred in
himself; next [in degree of wickedness], is he who hath for an end to injure
[others]. That Ends in the Life of the Body induce a Nature and Instinct which Man carries
with him, and retains in the other Life.
804. Some examples were shown to me this day, how the ends which a man
has had in the life of the body, have induced a nature upon him, and have
formed his instinct.
805. A certain spirit thought and conversed about nothing else than about
something ingenious [or witty], in expressions or words. Whatever occurred
[in conversation] he so turned it, that somewhat of wit should shine forth from
some expression. I wondered who he was, because he could not be distin
guished from other spirits, except by the determination of his speech and
thoughts to such things. But I was instructed, that such are they who in the
life of the body had nothing else as an end but those studies which treat of
merely external things (particularia),* and have loved studies, as [verbal] criti
cism, the various readings of classical authors, and of the Sacred Scripture ;
whose delight only consisted in making dictionaries, and who, in common life,
loved nothing more than elegance of words, and double meanings, or playing
upon words [called punning]. It was shown to me of what quality the life
of this person was, and also of others like him ; they were of such a character
that I could perceive nothing, as it were, of life in them, but mere words, and
scarcely any thing else. They were, however, of a ready mind, and could talk
much ; but their thought inhered in every particular expression ; and, from
such things their speech was formed, which was as though it had no life in it,
or, as it were, a thing in which there was but extremely little life. This spirit,
however, was not evil, because he could have no extension of thought, but
there was a general coarctation [or contraction of his thoughts] to something
especially existing in the words, and also to particular features ofthe speech;
hence he appeared as something life-like, but spoke as though it were some
curious piece of sculpture.
806. But such are they who had loved such things exclusively, and made
them essentials, whereas they are only the lowest means [of attaining intelli
gence and wisdom]. Such [spirits] always imagine to themselves that they
are things of supreme importance, as . is commonly supposed [in the world],
because they are mediate causes to things more and more interior. Such [a
spirit] would not ascend in thought above such [trifles], owing to his love of
* The term particularia does not here mean particulars, as the constituents of generals,
but merely material or external things. — See above, 295, note. — Tr.

212 SWEDENBORG'S SPIRITUAL DIARY.
them, and to the phantasies thence derived ; still less to universalis ; conse
quently he had not for an end, the performing of any ulterior use by their
means. 807. Whoever loves only things of the memory, and places wisdom therein*
and holds it as a rule that a man is wise in proportion to the contents of his.
memory ;— of such a one the thought, as before stated, is covered over whhv
as it were, a callous substance, upon the removal of which he is grieved, as
thinking he has lost all his life, and that he has nothing remaining. But, as it
was [manifestly] represented to me, man is then first in a state in which he
can be perfected. For such an appearance was presented to me, because; as
I conjecture, he had also somewhat of good within, which had, agreeably to
such representation (sic), transpired through. — 1748, Feb. 16.
Continuation concerning the Life after Death, according to (ex) one's Ends inthe Life
of the body.
808. There were also such as had never thought at all, but were merely; a*
it were, followers of others (sequenles), so that whatever was said they obse
quiously followed. In these also there did not seem to me to be much- life;
because they could do nothing of themselves, but only in following others, as
though they were nothing ; for, if this be the case, it is not perceived that they
have, as it were, any individuality (unum sinty; I have been instructed, that of
such a quality they become who, in the life of the body, do nothing but from
impulse (instinctu), and who, in perceiving, understanding, and answering, are;
as it were, [sudden] flashes [of fire] ; so that it occurs to them at the instant!
(ex tempore) what they shall say or answer, insomuch that they offer them
selves instinctively, without thought or premeditation. Such in the life of ther
body are tractable, pliable, and at the same time are also genii ; for they easily
catch fire, which, however, is soon extinguished, and the flame is like, as ic
were, some visible [image of their] speech, not to mention more particulars.. •
809. Such in the other life appear capable of being associated with various
[sortS'Of] spirits ; for they generally do nothing else but promote the harmouyf.
so to speak, of the fluxions of [different] spirits.- They may, therefore, be call
ed [lubrioative] ointments, because they facilitate [all their intercourse^ espe*
cjahy where no cupidity has struck deep root; there are among them botto
genii and spirits, as also intermediates. Thus they are, as it were, intentions':
to, me they occurred as connectives,. but they. are in effect insertions to pr*
mote spiritual fluxions;
810. There are also those in the other life who are, as it were, viscous, [thus]
when thwarted in any matter, they retain it [in their mind], nor dismiss it
[thence], until they! either take vengeance, or the case is otherwise termina
ted. They, are such as in the life of the body had been tenacious of revenge;
and hence are of a viscous ^ nature, as already has often been observed.
811. There are also other [tenacious] spirits, who. perform a signal use;
namely, who seize upon whatever is thought, and without reasoning upon it,
believe or are persuaded [it is so] . Those, however, who are good, are not
persuaded in any other matters but what they understand to be good~and true.
In the bodily life they had been such as had believed others with pertinacity

LARGER DIARY— Part II. 213
thus who had seized upon [truths]* without, any effort of their own thought ;
these are of signal use, and are near unto the angelic heaven ; when misled
they are indignant, and grieve thereat ; amongst them are spiritual innocences
[see 262— at the end], which proceed from ignorance of more interior truths.—
1748, Feb. 16.
812. Those who are contumacious or viscous, have a place allotted them,
before the face, a little to the left, rather in a direction upwards, but not at airy
considerable height. [810.]
813. But these [last mentioned] are allotted a 'place to the right side, and
appear to me as though forming a certain lesser segment of a circle.
Concerning those who have a Place allotted to them within the Body.
814. I wondered that there were some who had a place allotted to them
within the body, whereas others were without* But I was instructed, that
those who are within the body are such as, in their lifetime, loved that which
is good; nor did they hate any one, but interpreted [every doubtful matter] for
good-, and desired to perform kind offices for every one ; and at the same time
lived in subordination, so as to have yielded honor from the heart to those
who were in authority.— 1748, Feb. 16.
On the first Entrance of Souls into ihe other Life.
815. As soon as ever souls come into the other life, they are, for the most
part, received into the society of good spirits, except they had been such as
had led a contrary life, or had been utterly evil. Those in whom there is good
ness and justice, and the like, are received into the society of good spirits, by
whom all kind offices are shown them, yea, insomuch that they even intro
duce them into heaven, and into the company of angels, but only for the pur
pose of showing them the happiness and glory of heaven. They are after
wards, however, remitted into their former state, and so are examined by
spirits, both in a secret manner and manifestly, as to their quality ; when they
are either dissociated or associated, according to their nature (indolem) thus
proved. 816. Wherefore, when souls are admitted into heaven, or into other [states]
grateful to them, it cannot thence be concluded that such will be angels, and
more acceptable than others, as they commonly suppose. But, inasmuch as
all things are done of [divine] permission and concession (venia), they are
therefore remitted to spirits, that these may, as it were, of themselves, either
by secret means or manifestly, find out of what quality they are, so that they
may [seem to] judge in their own manner concerning them; all these, [opera
tions], however, are under the Lord's guidance. — 1748, Feb. 16.
The Appetite of Eating can also be induced upon Spirits.
817. That spirits have desires, and that they even induce their desires upon
man, has been manifestly and often observed; thus they desire those things
* All things that constitute the health of the body are within it ; but all the excretions,
and especially diseased humorsj are, although adhering, to the body, out of it, and are
sooner or later cast out. — Tr.

214 SWEDENBORG'S SPIRITUAL DIARY.
which are by no means necessary for them, such as, for instance, belong to the
clothing of man ; and, indeed, they burn with intemperate ardor [for them],
although they know that such things are not for them, but for a man, as my
self, concerning which subject I have spoken with a spirit, and he knew and
confirmed it to be so, but he did not rest until I had purchased a garment of
such a sort [as he desired]. ;
818. Moreover, the appetite of eating is also excited with spirits, although
they know, say, and affirm that they cannot eat [like men] ; and that, indeed,
for certain specific sorts of food, as [I have experienced] this day; and when
I promised this day to eat such things as he desired, he, then acquiesced [or
was at rest]. Wherefore [even] merely corporeal appetites are present with
spirits, because they can be thus excited by objects [present] with man, and
thus also excited by a spirit in man.* — 1748, Feb. 18.
It has been made manifest, from various Experience, that Spirits think themselves to be
Men.
819. It has been made manifest to me by much and long-continued experi
ence, that spirits know no otherwise than that they are the same as myself, so
that they confessed this several times with all confirmation, both separately
and when adjoined; thus variously, and they spake accordingly. I am in
structed by reflexions, and by repeated experience, that spirits think themselves
to be men only, both as to the rational part or thought, and also as to the body
and its actions, even those which are natural. They thus imagine that [it is]
they who think, who act, yea, that they are wholly [and solely] man.f
820. But of what quality they are, is known from their situation with man.
The experience I have had, in respect to this subject, has been so manifold ?
and so manifestly certain, that if I were to adduce all the instances of such ex
perience, it would be more prolix than could well, be supposed.
* In order that this may not be misunderstood, it may be well to remark, that this exci
tation of cupidities and appetites with spirits for those things which are proper only to
man, can only exist, we apprehend, when, as in the case of the author, there is an open
communication with spirits, and not in the ordinary state of our association with them.
The reason why the spirits had such appetites and desires, is to be found, we presume,
in the laws of correspondence which regulate the relation and communication between
the natural and spiritual worlds and their inhabitants. Thus, as to clothing, a. garment
of linen might not correspond to the peculiar state of a spirit, so well as a woollen one,
and, consequently, by the laws of correspondence, the spirit would be urgent that such a
garment should be procured and worn ; and the same remark is applicable to different
kinds of food ; because some kinds might not, so directly correspond to the state of the as
sociate spirits, and, consequently, they would be urgent for the corresponding food ; nor,
indeed, could they rest until the proper correspondence was established, otherwise the com
munication between them would be interrupted, or cease. The author, in the Apoc. Exp.
(951), alludes to something similar, which the reader may consult. — Tr.
t This is also especially the case with spirits who are in open communication withman,
because, as the author often explains, they are then in the possession of all things belong
ing to man's memory, which they suppose to be their own, and themselves to be the man.
It is likewise the case with those spirits who, in the ordinary way of Divine Providence,
are attendant upon men. The more closely they are associated, by spheres of similar
life, with the men upon whom they attend, the more they think themselves to be men as
in the body. Spirits are no more conscious that they are attendant upon men, than men
are of their association with spirits. And it is owing to this wonderful provision, that
spirits think themselves to be men, and that, although it is the greatest delight of evil
spirits to do injury to man, they are thereby prevented ; because to do injury to him,
would be to do injury to themselves. (See 661.) — Tr.

LARGER DIARY— Part II. 215
That Spirits are informed by Means of Man.
821. That spirits are informed by the Lord through the medium of man, and
that they thus receive knowledge, has been manifested and proved to me from
the almost continued experience of two years and three quarters.
822. And in like manner by other men, although they are ignorant of it ; [a
fact] which was made evident to me from many things th at happened to me be
fore I conversed with spirits ; and if I were to reflect upon every thing which
occurred then, I should be sufficiently confirmed therein, and I could confirm all
others by experience alone. Although this, in like manner, is effected by
means of spirits, and by a thousand other methods unknown to us, yet it is not
to be doubted that it is by the omnipotence ofthe Lord.
823. In respect to spirits [being informed] by man, the reason is, because
they put on the entire man, and all things of his memory, and thus, in a mo
ment, they are in the faculty of learning ; it is otherwise with man, who must
¦be instructed from infancy. Concerning Permissions.
824. The doctrine of permissions involves also this, that evil spirits pretend
to exercise dominion over the wicked ; consequently, over the evils of man.
This they arrogate to themselves, as it were, of right ; and one also said, that
the evils are theirs, because they were injected by them, so that they belong
to them, and, on this account, they pretend [to exercise] dominion over every
man. This, however, is a false assertion, but they do assume dominion over
him who is actuated by cupidities, and thus by evils ; but because every man
is radically evil, they are not permitted [to exercise dominion], except over
those [evils] in him which are superadded by actual life. But the permission
does not extend itself further, than that man being, by punishments and devas
tations, [delivered] from those evils, may be ameliorated ; this is one rule of
permissions. — 1748, Feb. 18.
That there are Spirits who represent the Kidneys and the Bladder, in Man.
825. The spirits who represent the kidneys, the ureters, and the bladder, in
man, are to the left side of the face, but in front, at a distance between the
region ofthe temples and of the forehead, nearer to the forehead. These are
such as to care nothing for things interior, still less for those that are more in
terior ; nor do they understand them ; so that whenever I had spoken, and
questioned them upon such subjects, their answer was, that they did not un
derstand such things, although other spirits understood them well. The same
spirits also are prone to indignation, as though from a certain species of envy;
as [for example], because good spirits sat with me, or were present at my
abode ; [even] at this they were indignant, and would in various ways molest,
in order to drive them away. Many such things they do from the [like] indig
nation, and from a restless spirit ; nor are they content with their lot ; so that
.a certain urinary faculty [or power analogous thereto] may thence be inferred.
They are present, and I speak with them ; they depart, and return, in [long]
.series or files, for they are very numerous. Moreover, they are not crafty, in-

21$ SWEDENBORG'S SPIRITUAL DIARY.
asmuch as they act from a certain, indignation of envy, but not from deceitful-
ness; thus they resemble those in the bodily life, who are called merely
choleric. 826. There appeared besides, to the left, huge swine joined together, by
which are represented the earthy matters which are in urine, and are separa
ted from the serum [ofthe blood] ; thus the representations of the earthy mat
ters in urine are effected [namely], by swine so joined together, of great size,
to the left side, not far off, carried over in almost the same plane, if not a little-
higher. * *
f829. * * The same spirits [appear to] ruminate upon the subjects above
mentioned, which they retain [in mind] ; thus cherishing their indignation,
and are desirous to inquire into the reasons why things were so expressed, so
that a certain viscosity, also, is [inherent] in them.
827. The same spirits who are, as it were, kidneys, ureters, and bladders,
and who but ill understand man's [higher] thoughts, cannot penetrate beyond
the exteriors of things. They sometimes inquire whether such a thing was
said concerning themselves, when it [only] concerned others ; also, whether
to this or that effect, when [quite] otherwise.— 1748, Feb. 18.
There are also those who represent the Cuticles.
828. ((There are spirits who also represent the exterior integuments (tunicas)
of man. But [when present] with them, they did not speak [to me], only it
was perceived of them that they induced a [sense of] heat arising from exha
lations through the invisible pores. Now, indeed, they speak, saying, that it
is they who cover all things, but their quality, in other respects, has not been
manifested tome.— 1748, Feb. 18.))
That there are Spirits who represent the great Ventricles of the Brain.
830. t It is known that the great ventricles of the brain are the vessels into-
which (loca, ubi) serosities flow in from the interstices of the fibres, and from
other parts, so that they are, as it were, the urinary bladders of the brain,
wherein the serum or lymph is mixed with the [animal] spirits, and from which,.
afresh, are secreted in order, both spirits and other fluids of an ameliorated
quality (meliora).
831. Those spirits are above the head, at a considerable height, not directly
over head, but rather forwards, only very little [so] ; they are good spirits, and
have also conversed with me, in a manner sufficiently pleasing, for they act
and speak, as it were, in a flowing [strain], and that gentle to a degree. They
said that they continually aspire to come to heaven, for they are not aware
that they have been in heaven, and are returned thence, in order to be again
more perfected ; thus they again return into heaven, when things heterogene
ous have been cast out from them, altogether as is the case with that serosity
in the ventricles [of the brain], and which in part is absorbed by the choroid
plexus, as a part also is excreted thence, part transpires by another way, and
part passes through into the third ventricle under the pineal gland, and thus

t The numbers follow here as in the original. — Tr.

LARGER DIARY— Part II. 217
hy the funnel towards the pituitary gland, where it is separated in a three
fold manner, and after that by various passages, ducts, and windings, convey
ed towards the jugular vein, in order to meet the chyle supplied by the thora
cic duct, to be there consociated with it, and conveyed to the heart, from thence
into the lungs, and so back again through the left ventricle [of the heart], and
thus on, part [upwards] by the carotid arteries to the head, and part down
wards to all the viscera of the body,— all this to the end that a purer blood or
animal spirit may be formed, and thus, too, the red blood [purified] ; in a
word, that things material, united with spiritual, may become effective of one
Unanimous life [as the result].— 1748, Feb. 18.
On a State of Innocence.
832. ((((((Certain souls, who were with me, were let into a state of inno
cence, from which they conversed with me through [the medium of] spirits;
and they confessed that it was a state of such joy and gladness, that neither
ear, nor eye, nor mind, nor human intellect could perceive it, for it was their'
inmost principles which were affected.
833. The place where they were was over the forehead, above, a little for
wards.)))))) 834. They were with those who had been their parents, grandsires, and an
cestors, thus with the whole family for two centuries back ; they were admit
ted together with them in that heaven, and the joy was such as to be entirely
ineffable, as one of them informed me by spirits.
835. ((((((But they were only in the inmost [region] of the exterior heaven
(interioris) ; for in every degree there are three heavens, the spiritual, [the
heaven] of peace, and of innocence. Into the inmost heaven, of the superior
degree, no one can be admitted, unless' he have been in the interior heaven,
without being dissolved. — 1748, Feb. 18.))))))
Concerning those who in the World adore Nothing except Sanctity ; nor do they know
any Thing whatever as to the Particulars of a true Faith.
836. There are some who love so to teach, as that men may solely adore a
certain sanctity in general, without any knowldge of a true faith ; as those
who only hear masses, to which they do not attend, both because they do not
understand them, and because they do not care to understand them. Such
[worshipers] enter temples solely that they may adore sanctity ; thus, in every
place there are many of this kind.
837. But [such] sanctity is twofold : there is the sanctity of those who as
sume an external sanctity, that they may deceive men; and of those who,
from [the said custom], think themselves holy, and thus, being persuaded, they
believe so ; being ignorant of every thing else constituting sanctity. There-
are, besides, intermediate [states], which are innumerable, for those two are-
opposites. 838. There appeared to me a certain one, who thought himself boly, and
who persuaded those who were above the head, that they should call them
selves holy; but he was cast down, and soon they began to cry out, "holy)
holy," in a chanting tone, and nothing else but [the expression] " holy" for
about half an hour, or until it was tedious to hear it.

218 SWEDENBORG'S SPIRITUAL DIARY.
839. Such are those who love only sanctity in general, and who, in the other
life; cry out " holy," until all perception of sanctity perishes ; so that after
wards nothing of life remains but a mere voice, in which, however, they place
piety. Thus, they worship that which is dead. Those also who place piety
in prayers and supplications, although their mind is far absent therefrom, are
in some measure like them.
840. Near them was a certain spirit, who was turned about, so that his
nakedness appeared in an indecent manner, who thus represented the sanctity
which such [lip-worshipers] adore in that state. [I say] the spirit was turned
round about, that his nakedness (pudor) might appear; such [in effect] is the
adoration of those who only adore what is holy [in the external].
841. There also appeared one naked, of a flame color, or flamy, with his
knees bent, and his hands [uplifted] towards the Lord . It was not told me who
he was ; but I consider that thereby are denoted those who think they merit
salvation by their prayers only. The flame color signifies, that they wished
' to j ustify themselves, as [did the Pharisee] in the temple, by their own merits.—
1748, Feb. 18.
That Man is entirely ignorant that he is led by Spirits, and by Means of Spirits (per
spiritus).
842. (That man is ignorant that he is led by spirits and through the medium
of spirits, is most evident, and known to every one ; but that he is, notwith
standing, led by them, and, indeed, manifestly, is demonstrable from manifold
experience. For I have seen, perceived, and heard, that one spirit was led by
¦others, and [again] successively by others in company ; and that, still, the
spirit was not aware but that he led himself, as neither is man [in general] ,
It can be known both generally and Specifically, by what sort of spirits another
spirit is led, but he cannot know it himself; in like manner also a spirit, as
such, can be led by man, as I have sometimes abundantly experienced ; I know
it to be the case, and the spirits in company also know it, for they perceive,
and, as it were, see it; meanwhile, the spirit who was led, was utterly igno
rant of the fact, [as] thinking that he spoke from himself. This was some
times actually done by me, and I wondered that the spirit perceived it not, be
cause it was quite manifest to me.— 1748, Feb. 18.)
Concerning the City from this Part of Gehenna.
843. There appears, also, to many, a great city with lofty buildings, which
is on the front part of Gehenna, and in which many seem to themselves , to
dwell. Some who were there, declared to others that they lived in a tranquil
city, in which nothing but offices [of duty] were mutually done, and all these
performed in an upright manner, so that one does not injure another, but de
sires what is right. Such are suffered to dwell in that city, but not others.
844. The city was also seen by me : the buildings are lofty, and the streets
are sometimes obscure, owing to the loftiness of the houses ; yet se that there
appeared a continuation of streets, and the sky visible, and thereby also the
continuous outline (continuatio) of the city [was more distinctly seen], as in
¦other large cities. Presently the same, [from] being distinguished into streets,

LARGER DIARY— Part II. 219
and thus being seen as a city, was intercepted [from view], and there was re
presented to me a continuous line of most lofty buildings, the roofs of which I
did not perceive, probably because they should appear to terminate in the
clouds. They had many windows, and were so continued from side to side,
as to form a quadrangular area. Externally, the buildings were nearly of a
brick color, or of a dusky brown.
£45. This city and these buildings seemed, as it were, a continuous whole,
and not [as] distinguished into houses, thus constituting one city, and, as it
were, one building — extended in every direction; and it was told me that
their chambers also were continuous, so that they could pass through, along
the inside, from one chamber to another, and, consequently, throughout the
whole city, as through a building of great extent (area).
846. The chambers were also shown to me ; they were lined with planks of a
greyish color, joined together, plain or uniform (simplicia, seuunita), except that
the closures of the planks were slightly visible, besides something black repre
senting a chimney. Such, throughout the entire city, are their chambers, be
sides other varieties not exhibited to me ; for the [particular] varieties exist
according to the [various] phantasies of souls, to which [also] they correspond,
and present objects corresponding, which objects presented are, to all appear
ance, as real as any in the world. 1 have conversed with [such] souls, who
even at first knew that they were phantasies, [but] presently they acknowl
edged them to be such, for they see and sensibly perceive it. — 1748, Feb. 18.

* * Continuation concerning the City to the Front of Gehenna.
847. The chambers, as was said, are united [or pervious], in which, when
ever it is perceived that the wainscoting, generally greyish, becomes clouded
with dark spots, and that dusky lines, of the same tint, form, as it were, a nebu
lous belt all around, they [who are within] forthwith depart from that chamber
into another, and thus on in succession, so that one variety succeeds another
in the delight [of their phantasy].
848. Now and then, even the [entire] city vanishes from view, prior to which
[event] there generally appears a huge back stretching itself out to [the length
and breadth of] the chamber, or a [wavy] volume resembling a human back,
which, being thus extended, elevates itself even to the roof, which then ap
pears as framed of continuous timbers in a triangular form, as the roofs usually
are in the cities of this world ; to that height does the [said] back or volume
raise and extend itself, and itthen appears on the one side as if [all were] open,
and [sky-like] of an azure color, yet still so as that the rafters of the roof ap
pear. So perishes their phantasy of a city.
849. They who dwell there, or who appear to themselves to dwell, said
that they live justly and uprightly, not injuring one another, but rather perform
ing civil duties. Some among them are distinguished by a certain little flame
above their hats ; which signifies that they wish to justify themselves, or to be
of their own selves, just [or righteous].
850. Moreover, they have also represented to them many varieties as res
pects the buildings of their cities, as that there are porticos below, with long

220 SWEDENBORG'S SPIRITUAL DIARY.
entries, and having halls formed through them, [in] very magnificent [stylej,.
as the halls are continuous, thus communicating, or pervious, amongst them
selves. So the varieties are innumerable, according to the phantasies of each.
851. And although sometimes they appear to themselves [to be assembled]
together, one city does not appear to any two alike, but according to each one's
phantasy; that is, of justice or merit [as] derived from self-righteousness. As
they cannot, therefore, see each other's phantasm or representative idea of a
city, so neither can the differences be ascertained. But all that is here stated
concerning the city are but the common [phenomena] ; the varieties cannot be
so well described, but have relation to like generalities, as their particulars ;
the continuations without and within, are [such] generalities (communia) ; as
also the height ofthe buildings, besides other [appearances in common].
852. Evidently this city represents the judgment of Gehenna, since they [who
dwell there, pre-eminently] desire to live by their own righteousness (ex. fyc),
and so appear [to themselves] able to condemn all who do not live and act
justly, according to their phantasies, to Gehenna. Hence is ascertained the
quality of their mind (animi), namely, that they think themselves most right
eous, [which is] from their own phantasy, not from a true faith ; wherefore
this city is called the judgment of Gehenna. — [A. C. 942.]
Seethe continuation. * *
Continuation concerning the City in Front of Gehenna, and concerning ihe Aspect
therefrom, of Gehenna.
853. (((((That city is mainly on the same level [or plane] with Gehenna,
only somewhat, but a very little, higher; wherefore also there appeared to me
a certain bridge leading from the city towards Gehenna. The bridge was of
the same color))))) as their chambers, namely, greyish, but with a parapet
(elevatio) on either side, so that it could be most safely passed over. The bridge
was rather handsome ((((((but on the one side next the city, there appeared to
me a black spirit, of whom it was said, that he was stationed there lest any
should pass over the bridge, for whatever is black)))))) they hold in aversion,
and shun it ; but what is of a greyish tint, such as commonly prevails there,
that is, a mixture of white with black (and of which color they are wont to
paint the roofs of their chambers), signifies self-justification, for whiteness is of
justice [or righteousness] ; wherefore it is blackness which they shun, although
an ingredient of their [adulterate] white ; for each thinks himself to be just,
yea, pious, and thus they condemn others from their own phantasy, and ac
cordingly they estimate and explore the lives of all, and the faith likewise.
Even such are all heretics, who condemn to Gehenna all who believe, think,
and act otherwise than themselves.
854. In such recesses they [love to] dwell, who are [spirits] pf such a quali
ty. The blacknesses which cause them to depart into other chambers, are phan
tasies, which they successively lose [or are divested of ] ; for such a vastation
have some, and that, too, of long duration (unless some influence of a more
violent sort [be permitted to] enter, so as to strike [open] terror into them),
in order that, as often as they return to their phantasies,. they may be secretly

LARGER DIARY— Part II. 221
deterred from [indulging] such, and thus also be vastated ; for they who love
such dwellings, and who think all is tranquil therein, are most slowly vastat
ed. 855. (((((((From the other extremity of the bridge above mentioned, there
appeared such a fiery [refulgence] as gleams forth in the air from a great con
flagration. The distance from the other extremity of the bridge was not great,
where, it was said, is Gehenna.)))))))
Concerning a certain Plane m Man, as to his Affections.
€56. There is, as it were, a certain plane in man, which is so represented, to
wit, as a soft body, lying under his interior, as it were, callosity, whioh is in
duced by corporeal and worldly things. This plane or [soft] substratum, then
appears, when the external body, which was superinduced, is removed ; but
how this is effected, I cannot explain ; however, such is the representation.
For when this is removed, there is presented a soft, spherical body or brain,
from which, when a man afterwards acts, he acts according to his interior na
ture [or genius], from which he governs exterior things ; but inasmuch as these
are only a congeries of material things (particularium),* they cannot be so gov
erned by that soft substance within as that it can shine forth, except by a con
tinual reflexion upon one's actions and life. Hence it is, that the prudent are
wont to judge of the nature [or genius] of a man. That underneath this is an-
other similar substance, and softer still, I cannot doubt ; because remainsf are
therein, which are preserved by the Lord, and which the Lord alone knows. —
1748, Feb. 18.
Concerning a Spirit who professed [to acknowledge] one God, the Creator of the
Universe.
857. A certain spirit came forth, boldly and with confidence,' and when [I]
bad conversation with others, and we were speaking somewhat concerning the
Lord,- this spirit [speaking] with such confidence that I could not at first sus
pect otherwise than that he believed, inquired who the Lord was, of whom I
spoke* I said, that He was [the Lord] Jesus Christ : he replied, that he knew
not who He was, and that he had not heard of Him, but that he believed only
in one God, the Creator of the Universe. Upon which, I desired to be informed
by him whence he was — whether he was from the inhabitants of tins earth,
from India, Japan, Africa, or elsewhere f but I could not know whence he
came. Wherefore I could not hitherto render any answer to his words, be
cause spirits are to be instructed according to circumstances; as [relating]
to their faith in their lifetime; so he betook himself to a distance, and
said that he desired to be instructed by others whether there be any other
Lord than the one Creator of the Universe. I could, however, converse
with him, and I said that no one can be saved without a true faith. Then
he inquired what is faith, and how man can be saved by faith? and
this also [he] with confidence [demanded to know]. At length he was
told that whoever believeth not in the Son cannot believe in one God; the
* Respecting the proper meaning ofthe word part icularium, see note, 295.
t Respecting Remains, see A. C. 468', 530, 560, 561.

222 SWEDENBORG'S SPIRITUAL DIARY.
Creator of the Universe, because " all power in heaven and on earth is given
to the Son." He again wished to know what is meant by the Son of God,
and whether there be any * as this he could not understand, nor was it possi
ble [to him] to understand that there could be any Son of God. Then I replied,
that the things belonging to faith are arcana to them, which we ought to
believe, although we do not understand ; and that, if we do not believe in the
Son, we must inevitably be damned to hell. [Mark xvi. 16.] But he persisted,
that he did not understand, and, therefore, did not believe. In the mean time,
I perceived that he was in league with evil spirits, whom he served as a sub
ject, and he was sent forth that he might thus dissemble, whereas he well
knew [how the case is]. From those spirits, or from that league, there was
in the mean time inspired a similar faith in common, as is customary [from
the operation of spheres], which was as though the whole sphere was half-
filled with a similar opinion or falsity.
858. So when he had thus spoken with confidence, and was wondering that
any one could believe what he did not understand, it occurred to me to pro
pose something in worldly and corporeal matters, which, although he did not
understand, he believed ; and, first, whether * *
859. * * he perceived how the antipodes could walk, inasmuch as in rela
tion to us, their heads tend downwards (for this is sometimes spiritually
represented, thus, that a man can stand in the opposite region of the globe—
at which the spirits were so shocked that they suddenly vanished, which
sometimes occurs, because they did not understand it). Then the spirit in
question denied that such could be the case ; but whereas I convinced him
that nothing is more true, since all experience testifies and proves it, therefore
it was a thing he ought to confess he did not understand, although true, and
which, consequently, he should by all means believe.
860. I afterwards said to him, dost thou [not] suppose that thou art [still] a
man, clothed with [material] garments, and [altogether] as a man upon earth 1
and he touched what he thought to be garments which he had [on] ; he [also]
touched what he thought were his own hands : and then I asked him where
he was, and whether he had feet % He said that he had ; but when he was
asked what ground it was upon which he stood, and whether he was not in a
sphere above the earth, he acknowledged that he was. Wherefore I suggested
to his perception, whether such things were only fallacies of sense and phan
tasies, inasmuch as he was a spirit ; whereupon, being convinced, he desired
to flee away, stating that he was persuaded by others thus to act. In this
manner he could know that they were mere fallacies of sense, and that there
are many thousands of such things which are false. Wherefore, if we were to
believe only what we understand [from the senses], we should believe nothing
but what is false, and this only in worldly and corporeal things. How, then,
could it be said that he would believe nothing in spiritual and celestial things
which he did not understand, inasmuch as these things are most remote from
the senses ; [knowing] also, that unless a man believes those things which
are true, and is thus willing to be in the way of truth, he can by no means be
admitted into heaven.— 1748, Feb. 18.
861. Now, as the human intellect is full of fallacies arising from the corpo.
real senses, so as to be formed from mere fallacies, and thus [adapted] to mere

LARGER DIARY— Part II. 223
fallacies, which are only darkness ; so it is a wonder that any one ot sound
mind, who at the same time wishes to think rightly, should establish it [as a
principle], that he will not believe those things which belong to faith, or to
light, or to heaven, and still less those things which are divine, [yea] declare
he will believe nothing except he can understand the same.
Concerning a callous or hard Substance, or concerning corporeal and worldly Things
which form that Substance.
862. It is wonderful that the congeries or substance consisting of corporeal
and worldly things'[or thoughts], is represented as a hard, callous substance,
or external incrustation, which in some appears thicker and harder, and in
others is not apparent, although [still] it is present with them. This callosity
is a congeries of the fallacies of the senses, consequently of falses conglutina-
ted together by the loves of self and of the world ; which (callus or) callosity
must indeed be softened, but not broken, for it is enrooted from substances
within, and this callosity from things interior still. When this substance,
which thus appears by a spiritual representation in the sphere of spirits, is
represented as taken away, there appears under it a medullary substance,
almost as in a man, in whom the callous substance is represented by the bony
cranium or skull, and the interiors by the medullary brain.
863. There are also truths and goods interspersed in this callous substance,
which grow [as it were] from this medullary substance as a root, and thus
insert themselves therein. It was represented to me, that the truths and goods
thus interspersed in this callous substance were taken away, but they had
withdrawn themselves towards the interiors ; whereupon those from whom
they thus seemed to be taken away, cried out, saying that they could now be
lieve nothing, — namely, that there is a heaven, a God, or any thing spiritual
andcelestial ; for, that such things appeared to them as nothing. There were
some who underwent this experience, and were, nevertheless, in the faith, or
had been in the faith before those things were apparently taken away.
864. Thus it is evident, that the Lord permits the like things thus intersper
sed to be taken away from men in the world; that is, to become withdrawn
towards the interiors — this He permits for several reasons (causas), concerning
which we read in His Word ; but so soon as those things are restored, they
return into their former state of faith. — 1748, Feb. 18.
865. The callous substances, in which are intermixed such things as savor
of deceit, whence they have desired, cunningly, to defraud their neighbor, 
cannot be so easily softened and resolved ; wherefore, this softening is effected
by the punishment of distractions, or by being drawn asunder by contrary
forces, concerning which [see] above ; so that the spirit is placed between the
two opposite agencies or spirits acting in opposition, and whence he cannot
escape, but is drawn asunder with the greatest pain. Such treatment do they
meet with, especially those who have been merchants and traders  who
without conscience, whenever they had the power, would fraudulently take
away the goods of their neighbors, unless various considerations, such as
fear of the laws, of loss, and similar things, had not prevented ; and who by
so doing, think nothing of conscience as receiving any injury. There are also

224 SWEDENBORG'S SPIRITUAL DIARY.
others who have a similar animus, whether they have exercised it^ or whether
they were only covetous to do so, and thus only the want of place and oppor
tunity had prevented their [cupidity] coming into act. — 1748, Feb. 18.
That Philosophies do so confine the human Mind, that at length it can see Nothing.
866. Philosophical [studies], from their commencement, thus for some thou
sands of years, have rested (constiterunl) merely in terms and syllogisms, and
since it is only terms that they dwell upon, as, what form is — what accidents
are — what are modes, and the like ; [it follows that] the mind cannot but be
bounded by ideas only, without any life, because without light. For they do
not apply their philosophy to things rational* or what they do apply are mere
terms, from which, if they dispute, they are like those who learn the words of
a language, and that not for the sake of expressing any meaning thereby, but
only for the sake of talking; since they concentrate and contract all the
powers ofthe mind upon that in which there is no life, thus to material things
only, and they, consequently, form a callous substance so dark, that no light
ean pass through it It is likewise the case with syllogistic [or logical] philo
sophy, whioh so confines the ideas of the mind, that there is scarcely any
¦aperture for the light. Wherefore such wise men as these are much blinder,
and more stupid in spiritual and celestial things, than the most insignificant
amongst the crowd, or than any rustics. — 1748, Feb. 18.
On the Torture of Spirits who desire to be lofty.
867. ((((((There are certain spirits, or troops' of spirits, who wander about
and who arrive at intervals at the same places. Such spirits ate very greatly
dreaded by souls, for they torment them with a certain kind of torture : I was
afterwards instructed that such spirits represent the fundus)))))) ((or superior
part of the bladder in general ; that is, they represent those things there which
enter into the bladder, as the umbilical ligaments, the muscles, and the nerves,
which spread themselves from that part, and are concentrated* towards the
Sphincter; wherefore those who were present this day represent the sphinc
ter of the cervix [or neck of the bladder], or the entrance towards the urethra,
for the torture of these spirits is similar to the twisting of the sphincter, even
from the beginning continuously to the outlet of the urethra.
868. That troop of spirits return at intervals, because they represent that the
sphincter operates at certain periods, and in the meantime is quiescent, until
those things are collected which must be cast out and evacuated. The case
is similar in respect to falsities in the sphere of spirits or of souls.))
869. ((((((When these troops of spirits come, they apply themselves to the
lower part of the back, almost around the cauda equina ,- their presence is per
ceived from their operation ; they do not manifest themselves in any other
manner.)))))) 870. (((((((Their mode of operating and twisting is quick ; that is by quick
reciprocations, which no one can restrain, accompanied with sound ; and they
then direct their quick constrictory and restrictory motion towards the upper
part, above the forehead; their operation appears like a cone which is pointed
above. Whoever comes within this cone, especially about its apex, is miserably

LARGER DIARY— Part II. 225
constricted and twisted as to all the limbs of his body, so that there is
nothing except a certain reciprocal distortion of all things in the spirit who is
tormented. This torture, which was seen by me, especially of the joints of the
arms, and ofthe other members of the body below the head,— [I say] this reci
procal distortion appeared to be cruel, and the spirits told me that it was more
cruel, than could ever be conceived by one.)))))) ((When one spirit has been
thus distorted, others succeed, and thus all who are present, and who have
[representatively] such urinous things collected together which are to be cast
out, for such things are the phantasies of falsities, to which urine (lotium)
in the material world corresponds. But they do not distort [or twist] the re
gion of the head, because the callosities of cupidities are there. Whereas, by
the joints of the arms, and the members of the breast or thorax, are represented
phantasies from reasonings, so that these things relate to spiritual matters, and
belong to the spiritual class, as do all who co-operate with them, for there
were those who co-operated above, at which 1 was indignant, wherefore some
were let into this [region] ; they were those who constitute the province of
the kidneys, and also of the ureters, because they are inserted into the bladder
and co-operate [therewith]. They also stood at the side, as the ureters which
are inserted on the side, but, as remarked, they are above, whereas those who
operate, and who represent the sphincter, are below. They say that the tor
ture is great, attended with anxiety (molestia). ))
871. Those are inserted [into this cone] who by the phantasies of [their
own] reasonings, and the pride thereof, aspire after high things, and thus con
sider themselves to be above others, which is evident from the region where -
the torture occurs. — 1748, Feb. 19. There are also others who are willing to
undergo the same dilaceration; they are generally below the region of the left-
foot, and they said that they never felt any thing more painful ; nor did they.
believe that there could ever be anything more painful. — 1748, Sept. 11.
Concerning a Spirit who most intensely desired to come into Heaven:
872. (A certain spirit from the inhabitants of Jupiter came to me, and impor
tuned me to intercede for him, that he might come into heaven ; he described
his state, [saying] that he did not know that he had done evil, only that he
had threatened the inhabitants of that region, and afterwards instructed them •
he was one of those who are on the left side below, and who speak, as it
were, with a divided (bifida) tongue, concerning whom mention occurs above.
873. This spirit could also excite commiseration, so that I could no other
wise reply to him than that I could do nothing for him, and that if he were
worthy, he might hope, like others who are worthy, to come into heaven; but
when he was sent back among the good spirits of that earth, they said that he
could not abide in their society, because he was not of a similar character.)
874. (He came to me again, and being actuated with inmost desire, he was
urgently importunate, saying, that he desired heaven most intensely, nor
would he desist [from his request]. When this was heard, he was received
into a company of good spirits from this earth, but they confessed that he
could by no means be in their company. By the spirits of his own earth he
was called skorstensfejare, implying that in the life of the body he had swenr
vol. I. 15 p

226 SWEDENBORG'S SPIRITUAL DIARY.
chimneys, thus he was of a black color, although he said he was of a brown
color.) 875. (Hence I can conclude that such are they who constitute the province
of the seminal vesicles, where the good semen is collected together with the
serum with which it is combined, that it may be suited for emission, and after
wards resolved in the cervix uteri ; for the seminal vessels contain such a sub
stance as [corresponds] to the desire of entering heaven, indicating that it de
sires regeneration, or to enter into the womb, that it may be born anew. Al
though such was his external form, still, in his internal form he longed for
nothing but heaven, or a new generation, thus he externally desired it, hence
he could excite commiseration. Such [or a corresponding] desire also exists
in those particles which are in the seminal vessels.)
.876. (His function also indicates the same thing, it b eing somewhat threat
ening (because this is the office of such spirits) ; but not so severely as other
[castigating] spirits, inasmuch as he soon instructs them how the life is to be
amended ; thus they [instruct them] externally how man should be prepared
that he may be' in truths, the knowledge of which are suitable [vessels J.
Hence, if he were allowed to give instruction concerning heaven, he would
also desire to do so, but this he is not permitted to do, because he is still
among such spirits, and in external form such [as described].)
877. (After this form is put off (as stated above [865] respecting the callous
substances), a new or an interior man arises, who is prepared by the Lord
alone, which is represented in the world by worms being transformed into
nymphs, which, being soon furnished with wings, fly about in the atmosphere
as in their own heaven, or their delight, enjoying celestial things suited to
their new nature, sporting together, laying their eggs and sucking delicious
food from flowers appointed for them, besides other states peculiar to them,
but unknown to us. — 1748, Feb. 19.)
On certain Apartments of good Spirits ofthe female Sex.
878. ((((The apartments of certain spirits of the female sex were shown to
me, which are formed for them, and which they see as clearly as men see
their apartments [in the world]. There are ante-chambers (introitus) of an
oblong form opening into them; they sit in the apartment on one side [or
other] of the entrance, so as not to be seen. The walls are formed with much
variety by flowers combined together, and by similar beautiful objects, and
which are extended crosswise along the wall ; but I cannot describe the va
rieties, because they are innumerable, and succeed each other alternately,
sometimes in a brighter light, and sometimes in a light not so bright, with va
rious colors, and with delight springing from them.))))
879. The apartment is luminous, sometimes in a greater degree than the
objects which are illuminated by our day-light, but sometimes comparatively
obscure, ((((which varieties also succeed [each other]. As these imaginative
pictures vanish, somewhat representing a window appears in the wall, which
is more and more dilated, but it is then obscure, nor can any light enter; they
are, for the most part, of an obscure color. There soon appears to them
something of heaven, with a certain cloud below, and at a distance small

LARGER DIARY— Part II. 227
stars; in this manner their apartments are changed into more agreeable
[scenes].)))) 880. Those virgin spirits who were here for some time, became ardently
desirous to return mto their chambers, saying, that they there found their
chief delight, because the varieties so much delight them, nor is it possible for
them to know but that such is the reality. They now say with full assurance
that it is so, which I also can affirm, but so [as to be understood] that the im
agination by which those things are represented, is so lively (for similar
things have very often been seen by me, when my [outward] eyes were shut,
in their own light, which is altogether, as that of day, so that nothing has be
come more familiar to me) ; yea rather, that all things whatsoever, which ex
ist in an interior sphere, can be so exhibited to the life, as in no wise to differ.
Yea, writings can be vividly presented before the eyes, so that I can read them
as in an open book ; and this when awake, being at the same time in lively
-conversation together with spirits. — 1748, Feb. 19.
Concerning a naked Arm which was shown to me.
881. ((An arm was again exhibited to me, but naked and bent forwards, and
it was given me to know that arms represent strength, for such arms convey
with them the fear of power, as in an instance above [stated], when I was
terrified [at the sight]. Such is the power of that arm, that, if permitted, it
could crush the bones of a living man ; this is a truth, although no one can
believe it except from experience, concerning which frequent mention is made
elsewhere. 882. This arm had also this [peculiarity], that there exhaled from it, as it
were, heat, which I felt, and which [fact] was also told me.— 1748, Feb. 19.))
That Angels can become better and better ad infinitum ; that is, to eternity, but never
perfect.
883. I have conversed with the spirits around me, saying, that no one can
be perfect except the Lord alone . The angels are not perfect, for heaven is
not holy before the Lord. The angels, however, can become better, and im
prove more and more, and this to eternity. But they' can never be perfect in
themselves ; that is, their own proprium can never become holy ; now, as this
appeared strange to spirits, it was represented to them in a spiritual manner,
wherefore it was elucidated by those things which are similar in nature,
namely, that there are approximations ad infinitum, as the phrase is, yet with
out ever coming into contact, as between the asymptotes of a parabola (but these
things are better passed by, because they are not understood by many; universal prin
ciples fall better under ihe view of the understanding) . It was also shown that an
gelic minds are only powers (potential) for the reception of those things which
belong to faith, and which minds are thus to be formed, and consequently they
comprehend only those things which are most general ; but the singulars [or
minute particulars], which are infinite in every most minute object, can be in
scribed upon those general principles, but never to perfection, only as to the
most general principles, because the powers are finite. Thus those things,
when inscribed by the Lord, upon the general principles of the angels, are

228 SWEDENBORG'S SPIRITUAL DIARY.
what render an angel more and more perfect. And because these things can
be inscribed ad infinitum, and the angels thereby can become more completely
formed and perfected, they can never arrive at perfection [itself], and con
sequently not to Holiness [itself] ; wherefore heaven, before the Lord, can
never become [absolutely] holy. — 1748, Feb. 19.
Concerning the Spirit who desired Heaven.
884. (The same spirit, of whom mention is made above (872), and who so
ardently desired heaven, came again to me, and, as I believe, clothed in a
meaner garment than before ; he said, indeed, that he ardently desired to come
into heaven, but still he was, as it were, a castigating spirit, or amongst those
spirits of Jupiter who desire to punish. He now showed me a new action of
which he was before ignorant; it was a mode of action softly pulsative, and
was about that part of the back which is above the hip, where there is a sim
ilar motion, as though occasioned by the beating of tender [or infantile] knees.
He declared that he was now of such [or corresponding] quality ; I told him
that this was a sign that he would shortly come into heaven, because I knew
that he was from those spirits who correspond to the genital vesicles, where
the generative particles are invested, as it were, with similar sheathings or
membranous clothings, that they may securely abide their time, and be safely
transferred into the womb, and there be gradually resolved, until the enclosed
spiritual [snbstances] are insinuated into the ovula. His new garment repre
sented that he was then prepared for his exit, an action [indicating] that the
moment is at hand, because a corresponding action then takes place in the
seminal vessels, when their time arrives. His garment was now coarser, and
he was even told to cast it off, and thus to come into heaven, when, from his
longing desire, he so quickly cast aside his garment, that scarcely any thing
could be done more quickly. But this was done solely for the sake of in
structing me from experience what is the nature of the longing desires of
those who, in the other life, represent the seminal vesicles. But he could not,
as was said, be admitted, wherefore he returned to his former state. And now
he spoke still worse, as with the tongue more bifidated, and was below the
former region, because he was now in a worse state as to externals. Those
who arrive at that state afterwards, in which they can pass over from these
corporeal things to interior, and thus to celestial things, are conveyed by a
way from behind, consequently between the knees, and are thus carried away
[into heaven].— 1748, Feb. 20.
On the Determination of Souls to certain Ends, and also on their Formation in the other
Life ; and on the interior Memory.
885. Such as men have formed themselves in the life of the body, and such
as they consequently are at the time of death, such they remain. Those
things first occur which existed at the point of death, and in the disease, or in
the extemity of life : and they are then inserted into various societies of good
spirits, whose business it is to explore their quality as to their naturalinclina-
tions. This office they perform as though it were [of] their own judgment
[see 628], and they scarcely know otherwise. Thus, such as souls prove to

LARGER DIARY— Part II. 229
be on examination, they are either received into better societies or they are
remanded to worse ; every thing is done conformably to the natural
genius of spirits, and consequently by a mode of consent, or of love, or of aver
sion, all which, even to the minutest particulars, are arranged by the Lord.
I have been taught these things from manifold experience, for I have seen,
heard, and perceived them. They told me of what quality they were in this
state, and of what quality in that. They are also at first much actuated by
the opinions and persuasions they had contracted ; but experience teaches
them, whether they are of this or of that quality. In the meantime they are
in their own function, and, as it were, in their own life, when they are thus,
according to their own various methods, proving [or examining] the spirits
thus coming to them. There are various causes why they do this, besides
that which prevails amongst spirits, namely, their being curious and desirous
of knowing of what quality they are, and what it is [that makes their life],
for knowledges in general are spiritual food. These desires and cupidities
correspond to the bodily appetites of eating and drinking ; hence knowledges
are called spiritual food, and hence the interior significations of bread, corn,
wheat, milk, water, &c.
886. Moreover, I have observed, that whilst souls are kept in a universal
state, so as to think almost nothing, then general [principles] are revolved
without any distinct idea, almost in like manner as when men appear to them
selves to think nothing ; whilst yet this general speculation, as it were, has its
determinations, and thus its variations, which, although not known to man,
are known in heaven. But in this state I could observe, as was also confirmed
by spirits, that in this manner, as to externals, the soul could not be reformed
¦before it is reduced to a state determinated to those ideas which are familiar
to it, or which were its prevalent ideas during life, when first those things
which are conducive [to its improvement] can be insinuated and fixed.
887. The memory of spirits or of souls, is, as was said, interior, but not the
memory of external or corporeal things (particularium),* such as man has ; be
cause the memory of external things is useful for man, inasmuch as it is suit
able to those which his life in the body and the world requires. But the mem
ory of spirits is interior, not known to souls. f Wherefore as often as I con
versed with souls about it, which was rather frequently, they thought it did
not exist; for in their lifetime they were ignorant of it; and their phantasies
and similar things which they love, belong to that [external] memory. Cu
pidities are those things which flow from the imaginary harmony of phan
tasies [and some are delighted with this harmony], not unlike those who are
delighted with instruments which do not accord, but are of a rude sound and
have no unison ; whilst others are only delighted with those [instruments]
which are in tune and accord well together.
888. In respect to this interior memory, and to the manner in which know
ledges are insinuated into spirits, it cannot be otherwise known than from
* See note above, 295.
t The author here, as in many other places in the Diary, makes a distinction between
souls and spirits, meaning by the former those who have recently come into the other life,
and who are as yet scarcely conscious of the change ; and by the latter those who are
initiated into societies, and are conscious oftheir change of state. — Tr.

230 SWEDENBORG'S SPIRITUAL DIARY.
those things which occur in, the life ofthe body, as that a man from infancy
learns to speak and to think, and this more and more ; still without knowing
in what manner these things are insinuated [into the mind], much less how
the habit (facultas) of understanding, thinking, judging, and concluding, has
been formed (insinuatur). So likewise, when an adult is learning languages,.
or when, as I know to have been my case, one is instructed in the [various]
departments of his office, it is by experience only. [Thus] without any re
membrance of particulars, in order to their becoming fixed in the mind. ( This
instance is added, solely that it may be better understood what is the nature of that mem
ory, and not that any thing should be inserted concerning myself.) — 1748, Feb. 20.
Continuation concerning the interior Memory.
889. That an interior memory is formed, as is the disposition or genius, and
the understanding, besides many other things in man, see what has been be
fore stated ; for whatever gives a faculty for the memory of material things
(particularium), owes its proximate cause to the interior memory ; but the
faculty itself, viewed in itself, belongs to life.
That there is an interior memory, and what its quality is, may be perceived
from dreams, in which the memory of material things is not so much excited
as in wakefulness. For in dreams a man is wont to appear as the very same,
with all his lineaments, together with every condition of his body, his speech,
his gait, and many other particulars, which one never could know from the
memory of material things, nor is he able to describe any such faculty. In like
manner, from the faces of men we know their minds (animos), or the variations
of their state ; the same also is perceived from the eye and the region it occu
pies, and also from the accent, tone of their speech, and from many other
things which cannot be described ; nor does a man know how he learnt all
this, except from use alone, without science.
890. That these things might be represented to me to the life, there came a
spirit to me of such a nature as to be susceptible of all [kinds of] persuasions,
for such spirits are very numerous, and they are not at all aware themselves
but that they are the very same [as those whom they personate] ; thus by
them the persons of others may be introduced, almost to the life. Wherefore
lest any one with whom spirits converse should be deluded, it must be known
that similar [personations] are most frequent and familiar in the sphere of
spirits. This spirit was examined by many proofs, that it might be known
which of my acquaintance he had been in the life of the body ; at length they
considered him to be one who was living about six months since, but whether
he be yet dead I do not know, because his person could be most exactly as
sumed. The spirit, thus personating, came into the company of [those]
spirits, who could know from my memory (ex me) what his quality was, [be
cause] they have a knowledge of interior things, as was stated above.
Wherefore the same person was as vividly represented as though it were his
very self, and this as to many particulars. They are still persuaded that it is
the same person ; nor does it appear otherwise to them than as though such
an illusion could be practised upon me [with success], as before stated ; never
theless, I persisted in saying that it might be the same, but that I would not be
persuaded that it was, because similar personations can exist  1748, Feb. 20..

LARGER DIARY— Part II. 213
891. Moreover, even good spirits could not know otherwise than that it is
the same man, because all things, even the minutest particulars, can be so
counterfeited as to confirm [the illusion]. But the interior angels can know
this, as was both told me and shown to me.
He who is led by the Lord, perceives in every Act that he does, whether it be of Permis
sion [only], or whether it be of Concession (venia) or whether according to the
good Pleasure [of the Lord] ; in a Word, whether or no it ought to be done.
892. ((((There is a certain interior perception or intuition, in those who are
led by the Lord, as to what is to be done by them, especially when doing.
This perception is so manifest to" those who are led by the Lord, that they
can do nothing, even the least thing, except from the good pleasure of the
Lord, or from concession, or from permission, which are distinct in themselves,
and which it is given them to perceive accordingly. But this cannot be un
derstood except by a man who is in such a perception. Others, inasmuch as
they do not understand, so neither do they believe it, however circumstantial
ly described to them, as was the case with certain spirits, who, although in
tellectual enough, cannot be persuaded that such is the truth. Those who
know it, being at the same time such as do not desire to think from them
selves, and are thus in the way of truth, obtain such a perception. The reason
why others cannot believe it, is chiefly becjause they would thus think them
selves to be utterly deprived of their own free agency, as also of their freedom
of thinking in accordance with their loves ; thus they would think themselves,
as it were, dead ; to whom I replied, that they then live, because to live from
self is rather death, inasmuch as nothing good is from the proprium ; where
fore no one ought to wonder if anv one say that he can perceive what he
ought to do, because it is a truth, and that [too, a truth] of faith.— 1748,
Feb. 20.))))
Concerning those who represent the pancreatic and hepatic Ducts, and also the gall
Bladder.
893. ((((There are spirits who represent these three members, which are
distinct from one another, but they are disposed together according to the
state of those spirits upon whom they operate. They are especially present
at castigations and punishments, which they desire, as it were, to direct; the
worst amongst them are so contumacious, that they will never desist except
by punishments or such things as terrify them, for they fear punishments, and
then they promise all [amendment], saying they will do so no more ; but di
rectly afterwards they return to their own nature. They are such as have
most tenaciously clung to their own opinions and phantasies ; nevertheless,
they do not act from hatred, but from a naturally bad disposition. Such ap
pear like old women, who are wont to grow old in cupidities, so as to become
tenacious in them. When they are in their natural state, they [as it were]
think of nothing, but dwell [or brood] upon their cupidities, and I doubt whe
ther they are delighted with any thing else, than in being permitted to be in
the active exercise of [inflicting] punishment [by] flagellation, biting, and by

232 SWEDENBORG'S SPIRITUAL DIARY.
the like foul treatment ; herein not unlike those biles, especially the cystic
bile or gall ; thus they desire only to be in filthy states.— 1748, Feb. 20.))))
On the Speech ofthe Angels ofthe exterior Heaven.
894. This day the angels conversed with each other for some time but their
speech was by no means perceived by me ; it was only perceived as a gentle
undulation over the head, [or directly] above, and thence backwards. The
spirits around me could also perceive something similar, but they could un
derstand nothing. The angels spoke also distinctly amongst themselves, and
so as in one summary (complexu) to comprise many things together ; as I could
perceive from there being many things said on a very circumstantial subject,
which, however, was expressed in a moment, as I have sometimes experi
enced before.
895. Some may wonder at this fact, that when writings are read, and when
no attention is given by the reader to what he is reading, or when he has no
perception of the subjects treated of, in this case, the sense and perception
thereof are elevated more distinctly to the angels, than when the natural hu
man mind is together therein; the case is as though, whenever a clearer
perception of the subjects is requisite, the states of the body are then to be
more -withdrawn from the interior mind ; hence it is that the idea becomes
more clear, because there are no impeding objects ; in like manner as when
the mind does not dwell on words and expressions, which are the body of the
speech. This may appear wonderful, and consequently a paradox, namely,
that the angels can understand the sense of Scripture, although a man does
not understand it ; it is, however, most true, for this has been testified this day
by experience. Hence it may be concluded, that when little children read the
Holy Bible, the angels can more clearly understand and perceive the sense of
the Word, than when it is read by adults, as I have been also before informed,
—1748, Feb. 20.
That Souls have the Memory of material Ideas [particularium] when the same are
spiritually represented to them.
896. As often as any soul, who was known to me in his bodily life, came to
me, whilst as yet he did not know that he was in the other life, but believed
himself to be still in the body or in the world, in that state when I represented
to him by spiritual ideas, as it were, to the life, the persons, places, cities,
houses, and chambers in which, during his lifetime, he had been, or which he
had seen, he recognized all those things as though they were the very same.
Thus with souls all things can by others be recalled to mind, even material
ideas ; this, however, cannot be done from themselves, but from the man with
whom the spirit is. In this manner also the spirit can know that he is in the
other life, and likewise by various inquiries, such as where does he suppose
himself to be, or in what place.— 1748, Feb. 20.
Concerning interior Perception and Persuasion.
897. ((((Souls and spirits can by no means understand that a man can per
ceive and be persuaded from the Lord, what he should think, speak, and do,

LARGER DIARY— Part II. 233
for they think that there are no other perceptions than those which are from
themselves or which spring from their proprium. Thus those who, in the life
of the body, were more acute or ingenious, and even afterwards, and who ap
pear to themselves to be able to penetrate and to understand all things, can
¦by no means acknowledge that there is such a perception [from the Lord.]
As often as I have conversed about this perception and persuasion, they could
no otherwise conceive than that if their proprium, or selfhood, were absent,
they should no longer exist, but that it would be another who would think,
speak, and act [through them], and that thus they should be such mere in
struments as would be without life, like any wooden machines, or the like.
For they cannot conceive of any other life than that which is their own or
their proprium, of which when deprived, they consider that they should be
either without life, or, as a certain spirit now says, so stupid that he could by
no means be a soul or spirit))))
898. ((((Those souls or spirits, however sagacious they may be in other
things, and however capable of perceiving them, do, nevertheless, herein so
stumble (hcerent), that they not only doubt but deny. the truth, because, as was
said, they consider that, when deprived of their own proprium, nothing can
remain but what is to be rejected. And when I told them that there is such a
vital difference between those who have not this perception and persuasion
{and those who have it], as there is between what is most obscure, yea, so
obscure as to amount to nothing, and heaven itself, or such as is the difference
between darkness and light ; yea, such as is the difference between that which
rises from man's lowest parts, as the rectum, and that which descends from
the universal heaven ;— there was then represented to me a certain tun [or
large vat], almost like the infernal tun, whence [I perceived that the difference
between the two states was] as the difference between this tun, where the in
fernals imagine they possess the entire heaven (for they consider that tun to
be the universe subject to themselves), and the universal heaven as to its flam
ing splendor and light))))
899. There are two ways into the human understanding,— one, which is the
inferior way, by the senses, and by which is formed the [merely] human un
derstanding ; and there is another way through heaven from the Lord, which
is the superior way. Whatever springs (nascilur) from the inferior way is cor
poreal and material, but whatever springs from the superior way is spiritual
and celestial. Unless the superior door be opened by the Lord, it can never
be believed that such a communication can exist, as that a man can perceive
it, and be persuaded that it is so. From this way, however, there is in many
[minds] a conscience, but that conscience for the most part extends itself only
to actions, and is formed from the knowledge of those things in which a man
places his worship and duty. Thus it is not a true conscience, except in a few
good men and spirits, in whom it is obscure ; whereas in the angels it is so
clear or manifest, that they know, perceive, and understand that it is so, and
that there can be no life without such a conscience of things, and without a
manifest persuasion, or without a persuasion variously manifested.
900. They very greatly wondered when I said that I can do nothing from
myself, whereas they often saw that many things were done from (ex) me; and

234 SWEDENBORG'S SPIRITUAL DIARY.
when I again told them that they were not done by (a) me, but through (per)
me, so that I appeared to myself to do them, whereas I did not the least thing
from (ex) myself, but from the Lord, they still more wondered, and it appeared
to them as a paradox. Nevertheless it is the truth, which cannot be contra
dicted, nor is it contradicted by any angel, but confirmed. And when they
heard it confirmed from heaven, they then appeared to themselves to believe
that it is so ; still, however, they did not believe it, because they did not per
ceive and understand it [compare 897, 898].
901. Besides confirmations from heaven, other confirmations, of which there
is an endless variety, were also adduced from experience. When they direc
ted their minds to the confirmations, they could understand that it is so, because
manifest experience had placed it, in a spiritual manner, before their eyes.
But as soon as the experience and its life or intellectual light had passed
away, they relapsed into their former ignorance, and could not comprehend
that such a thing is possible, and that such is [indeed] life ; and this, because
they consider their merely natural lumen, which, in itself, is darkness, to be
light. To such spirits light (lux) cannot appear otherwise than as darkness.
But where the darkness is, and of what nature it is, cannot appear except in
the light or from those who are in the light ; it is the Lord alone who illumi
nates, arid manifests [how the case is].— 1748, Feb. 21.
902. ((((Such perceptions and persuasions can by no means be obtained
without faith in the Lord, for it is He who alone possesses both light and life,
for life is His [property] alone, consequently His gift, and nothing thereof is
man's, or the soul's, or the spirit's, or an angel's [own].))))
On Spiritual Harmony and Felicity.
903. There are celestial and spiritual things, which are distinct both in men
and in the heavens ; the spiritual angels have their peculiar provinces allotted
to them, and the celestial angels have theirs. In the human body, every thing
belonging to the lungs relates to things spiritual ; and every thing belonging
to the heart relates to the celestial ; it is the same in the rest [namely, the other
provinces of the body].
904. The spiritual angels have their peculiar felicities, which are distin
guished from celestial by gladness (laztitiam), which belongs to the spiritual;
and by joy (gaudium), which belongs to the celestial . That these spiritual glad
nesses and felicities may be understood, an idea may be conceived of them
from the harmonies of sound, and also from the harmonies of visible objects.
The harmonies of sound, as also of the speech, together with the sense of
speech, belong to spiritual harmony, and the gladness thence resulting is
spiritual gladness ; hence the music of the ancient Church [transmitted to
after ages], hence also singing in the heavens, which is so delightful. In like
manner, the harmony of visible objects, whence not only the general beauty
[of the universe], but so many various beauties which affect the mind, as the
beauties of pleasure-gardens, and such like scenery, of buildings, &c, belong
to spiritual gladness. Thus there is a more interior beauty, which is that of
things intellectual, whence is the love of truth or of truths, and consequently
of knowledge also. Spiritual gladnesses are the forms of celestial things, which
are or ought to be their essential principles.

LARGER DIARY— Part II. 235
905. But the other senses, as the touch, taste, and smelling, belong to the
provinces of things celestial ; their delights differing in quality from spiritual.
Hence may be known the difference between spiritual felicities and celestial,
and also what man must be if he were deprived of the one or the other.
906. ((((((A certain angel represented, after an angelic manner, to other
angels, how many genera of felicities there are in the exterior heaven; this
he did by enumerating them, and by an angelic representation, bringing them
to the distinct perception of angels ; but that representation was not percepti
ble to me, except by a kind of undulations, from which it was given me to
know in general, that it was only the genera of the felicities of the exterior
heaven which were reckoned, which being enumerated and represented to the
life, within the first 4 or 6 minutes, amounted in number to 478, thus almost to
500.)))))) (((((( Hence I suppose [the signification of ] the number 500. As
there are so many genera of felicities in the external heaven, it may be con
cluded how numerous must be the specific varieties, and as of each genus
there are innumerable species, how much more numerous must be the particu
lars, which in every species, even, are innumerable ; besides more subdivi
sions, namely, into particulars of particulars; when each particular is taken
as a species or as an entire universal genus, which is either lower or higher,
according as the society where such a specific or particular felicity lives, is of
greater or less extent.))))))
907. Hence also it may be concluded what innumerable and ineffable things
may be mentioned and represented within a single minute by an angel, when
so much time would be required in order to describe them by expressions of
speech, and still they could not be [fully] described. — 1748, Feb. 21.
Concerning the Avaricious and their Life after Death.
908. There are several genera and many species of avarice ; those who are
tenacious [of money], and thus by parsimony scrape together and amass riches,
are punished after the bodily life in a different manner to those who indulge
their avarice by despoiling others, and by whatever means, lawful or unlawful,
acquiring to themselves riches. Here [we shall treat] only of that kind of
avarice which scrapes riches together, and keeps the mind intent upon them,
herein placing the happiness of life ; although, to this end, not using unlaw--
ful means.
909. (((((That their life might be described, there appeared to me a dark
chamber, of what description in particular I do not remember; out of this
there came a spirit, who, in his lifetime, was of that turn (talis), that he could
win the goods of others by cunning or by other fraudulent means ; for wher
ever anything of the kind was to be expected there was his mind intent, and on
many such occasions he insinuated himself, that he might, under specious titles
or pretences, take something away.))))) Such dwell near those places, where,
on one part of hell, are the worst of infernal and deceitful spirits, [namely,
in a direction] verging from the back of man a little towards the left side ; for
the kinds of deceit are manifold ; such have gain or lucre as an end ; they are
nearly in the plane of the shoulder.
910. I heard a certain hoarse, murmuring sound, like that of a great mill,
and which seemed rather to come from the left, above me ; but I was not,

¦236 SWEDENBORG'S SPIRITUAL DIARY.
aware what it was. Soon afterwards, I perceived a spirit lying near me, to
the left, about the same region, who, as though in sleep, said nothing else
¦than " I am nothing, I am nothing, I am nothing." I supposed that this was
a kind of vastation or desperation, before they are taken up from the lower
earth. There was also another form of expression, signifying, " Have mercy
upon me." When he perceived me to be near him, I began to converse with
him ; and thus I was permitted to know that it was one of that crew who
scrape riches together, and have their mind intent upon them, and have their
inmost delight therein, especially if it be silver and gold in. their coffers ; not
that they acquire it by any deceit, or by unlawful means. I moreover perceived
that such [spirits] thus speak of a certain anxiety, because in the vicinity are
those who are intent upon the property of others, and who desire deceitfully
to acquire it for themselves : this they do by cunning artifices, which they en
deavor to defend by certain specious titles and pretences, by which they
secure themselves [against the civil law], having no fear on account of eternal
¦life. Such spirits, being in the vicinity, infest those of whom we now speak ;
wherefore they thus lie down, as it were upon their coffers and riches, and
think whether any such are present, for they are often infested by them. Hence
it is that they cry out so by themselves, in order that the robbers may hear them,
and thus forbear from plundering them. Such is the miserable life those lead,
who make their inmost joy to consist in the possession of silver, gold, and riches,
That mill, or that sound like the grinding of a mill, was' representative of the
murmur of many such spirits, with all its variety ; namely, of such as fear
¦lest they should be robbed of their riches.
911. Moreover, inasmuch as these had not, in acquiring to themselves
money or other possessions, used deceitful arts or any criminal means, there
is latent in such their lamentation — that they are nothing, and that they are
miserable objects— somewhat of good, into which, in process of time, those
sentiments and expressions [uttered] in fear of robbers, become afterwards
gradually changed. When they have, subsequently, forgotten the robbers and
their money, they then only fear spiritual robbers, and acknowledge that they
are nothing, because they can do nothing in defence of themselves ; in which
state, also, ;.they cry out that the Lord may have mercy upon them, and
"thus their insanity is changed [into sanity] under a similar form (in talem spe-
eiem).— 1748, Feb. 21. Evil Spirits have also Stars around them.
912. Evil spirits from the planet Jupiter, and also the evil and deceitful
spirits from this earth, not only have often [the appearance of ] stars around
them, but heaven is also beheld by themselves, which signifies the spiritual
principle which flows into their reasonings, and also that they can understand
what belongs to faith— 1748, Feb. 21.
Concerning those who represent the Funnel in the Brain.
913. There first appeared to me a kind of face over an azure window, which
face soon withdrew itself inwards; there then appeared to me a little star
-around the region ofthe left eye ; afterwards several little glittering stars, at a

LARGER DIARY— Part 41. 237
distance from me, and above, which were spiritual stars, because they had a
brilliant light ; next there appeared to me walls, but no roof— the walls were
only on the left side ; then there appeared to me [as it were] a stelliferous
heaven, with many stars. And because [these representatives] were seen in
about the lower parts, or in a plane with the arm, and about that region,
where there are evil spirits, I thought it was something hideous presented to
my view. But the wall and the heaven soon disappeared, and there appear
ed to me a well, from which [as it were] a white mist or vapor proceeded.
There scarcely appeared to be any smoke ; it also appeared as though some
thing was pumped out of the well.
914. When I inquired what these things signified or represented, it was told
me that such was the representation of the funnel (infundibulum) in the brain,
the nature of which appears from the description of it ; [for] it receives the
spirits resolved from the blood, and in the way [of their circulation] commix
ed with suitable serum, lest they should exhale through the pores ; hence they
are carried by many ways into the greater ventricles, and thus through their
foramen under the pineal gland into an interstice, or into the third ventricle,.
and hence into the infundibulum, and thus into the pituary gland, and are there
separated : in this manner, they are brought by determinate ways into the ends
of the sinuses, and into the jugular veins. Thus these [animal] spirits, being
resolved from the globules of the blood, and in the cortical principles joined
with new spiritual essences, are conveyed by their fibres into the ventricles,
and thus by the infundibulum into the blood, that they may vivify the dry and
lifeless blood in the ends of the sinuses, and afterwards be conveyed to the
chyle 'recent from the body, and with which they are conjoined in the heart,
and thus they vivify the whole mass of blood in the heart All these things,
together with the entire process, which it is so prolix to describe, were repre
sented by the angels to one another in a minute, — yea, in almost a second of
time. 915. That it might be evident to me of what character those are who con
stitute the province of the infundibulum in the heavenly body [or world], there
was a society of them represented as one, who heard me speaking, but with
whom I did not happen to speak ; whatever that [representative] spirit heard,
he either applied to himself, and considered it to be predicated of himself, or
he was indignant, running towards me and to a distance from me, in imitation
of that fluid which is in the ventricles, and which is constantly conveyed
hither and thither from the vertex to the point (cornu). They are very impa
tient, nor can they be fixed, they are easy [in motion], and attend to all parti
culars ; it cannot be supposed that they are grounded in any certain or fixed
principles ; hence it is that they are amongst the interior excrementitious parts,
and are pusillanimous, inconstant, and suspicious.
916. Now such spirits, and also others, since they are organs, resemble
those organs in the human body ; but the fluids of these respective viscera
are those things in such a man which represent.his reasonings, phantasies, and
the like ; which have the like relation [to their vessels], and which move him,
and constitute his life. Still, however, they have a more interior life, for such
fluids contain in themselves vital principles, which are developed [or secret
ed] thence when they have to perform uses,— 1748, Feb. 21.

238 SWEDENBORG'S SPIRITUAL DIARY.
917. Such spirits are in the region of the forehead, in the same plane ; they
run backwards and forwards, sometimes to a considerable distance, announc
ing also the things which have happened, and which they have heard.
918. There are many genera of them, and still more numerous species ; for
in almost every viscus there are similar things, but distinct as to their offices ;
every viscus has its emunctories, which are not rejected, but applied to uses,
and their quality is to be esteemed according to the uses they perform.— 1748;
Feb. 21.
919. Their lot in the other life is restless ; they can have no peace ; they are
also troublesome to others ; thus they must, by all means, be reduced, by suit
able anxieties, into better states.
919|. Those spirits of whom we have treated, are of a middle sort, between
the good lymph of the brain aud the excrementitious. Those who represent
the excrementitious parts are such as bring down spiritual truths to things
earthly, and there defile them by applying them to what is filthy, as was now
manifested to me. Such appear at a distance forwards, above, at the right re
gion of the nose. They take spiritual and celestial truths, and bring them
down and apply them to filthy and to earthly things.
Those who represent the Bones in which the vital Motions terminate, as in their Fulcra
[or Supports] (hypomochlia).
920. ((((There are some in the life ofthe body, or rather after the life ofthe
body, in the other life, who from peculiar causes think only in general, or have
not the thought determined to anything certain ; thus they are distracted, as
though they were not in a body. Such spirits induced upon me a similar
general idea without any object into which the thought could be determined.
Such are represented by the bones in man,— they are slow, and of a dull ge
nius, nor can any thing be fixed in their memory except in a determinate
state, and, consequently, nothing can be cited thence. — 1748, Feb. 21.
There is with them not only a slowness in performing their offices, but also
an inertness or torpor in judging and acting. They are, however, not in an
intranquil state, because cares do not penetrate so far, being, as it were, dissi
pated in the general idea, and thus perishing ; nor are they malicious.))))
Concerning the Exploration of Souls, as to their various States.
921. ((It was said above, that when souls come amongst spirits, or amongst
those souls who freely wander about in the lowest heaven, as is the case in
the other world, they are explored by spirits, according to their capacity for
exploration. For there are such as only explore the grosser states of souls ;
such are easily mistaken, for they only lead them to speak the things which
they propose, and which are presented ; and if they then easily follow the
speech of those who induce them thus to speak, they judge immediately that
the soul is of such a nature, whereas it is not such, for they induce upon them.
at the same time, a state similar to their own, in which it is easy to speak with
them, as though the soul was one of themselves ; hence they think that he is
of such a nature, and sometimes, when they induce evils from imbibed preju
dices or opinions, they condemn him, as was the case with certain spirits who

LARGER DIARY— Part II. 239
were known to me in their lifetime, concerning whom I could not always
think so justly, because they were not so well known to me,— wherefore such
spirits judge in this [fallacious] manner.
922. This is the judgment of those who only explore the grosser tilings of
souls or who are permitted to explore them, on account of the grosser states
or things belonging to man, and this although they are actuated by perverse
opinions, and thus vex or harrass the soul [they explore] ; nevertheless they
contribute to his good,, and to his emendation, for nothing else is permitted by
the Lord.
923. When such spirits explore, they only perceive the things belonging to
man in a gross manner, thus they do not, as I could observe, perceive the in
terior things of his speech. They could not perceive what was not so con
cordant and consonant fin the speech], which, however, could be manifestly
perceived by good spirits, and especially by angels.
924. Those examiners are of that kind who constitute the province of the
secretive organs in man, as the kidneys, the ureters, and the bladder ; for those
members do nothing else than explore the various things, even to the minut
est particulars, which are presented to them, and which they, as it were, snatch
to themselves : as is known to be the case.
925. In general all those who explore souls and spirits, and who therein en
joy their cupidities, or have their pleasure, belong to the province of the secret
ive organs, wherefore the different kinds of such spirits are as numerous as
the viscera of man ; for there is no viscus but what performs a secretive of
fice; each in a way peculiar to itself; of which, consequently, there are
genera and species innumerable ; and they are in vast quantity, inasmuch as
ail the glands are of such a nature, and are of a two-fold kind. — 1748, Feb. 22.))
On the Exploration of Souls — [continued] .
926. There is, moreover, a more subtile exploration ; for there are more sub
tile spirits, who perceive the principles (animas) of man still more interiorly,
or his more universal affections ; that is, his more governing affections, &c,
which men, in various ways, conceal. In this more interior exploration, spir
its are not so liable to be mistaken as in the former mode of exploration.
[921—925.] 927. I was permitted to perceive how the dispositions (animi) are then made
manifest. There is, as it were, a sphere exhaling which was not concordant
with my thought; immediately the souls, without knowing it, turned that
sphere into that which he possessed; as, for instance, when I thought a soul
was in a place behind, immediately, without thinking about it, or without any
previous counsel or premeditation, as in other respects, he turned the way for
wards, so that I could scarcely know otherwise than that it was on the anterior
part below, whereas it was on the hinder part below. He did this, because in
his lifetime he was of such a character that he did not wish any one to know
on what side he stood, or to what party he belonged, because in such case he
Could not be present with them in their society, and know what they intend
ed, and thus he would be deprived of his opportunities of making gain, or of
acquiring honors and wealth. He acted in a similar way in all things, and he

240 SWEDENBORG'S SPIRITUAL DIARY.
perverted, without knowing it, and without any premeditated design, my
thoughts/even my more universal or governing thoughts, and this so adroitly
[soZerfer]'that I scarcely knew otherwise than that I was of such a nature.
This I experienced with indignation in myself, that I should be kept in such.a
depraved affection ; this was also the case in many things which I have for
gotten. Hence may be known the ruling or universal passions [of men], and
the angels can distinguish them easily.
928. Such is the exploration of the ruling passions in man ; for he is brought
into this state of exploration by spirits who resemble some secretive function or
some gland, &c, but of what class they were, on this occasion, I do not know,—
thus, whether of the head, of the lungs, or [of what other part] of the body;
[for] only bright streaks appeared before their eyes, like flashes of forked (in-
fiexce) lightning, but subtile [so as to be scarcely visible].
929. Sometimes there appeared to me, as it were, sharp pointed weapons
over a spirit, which threatened to pierce his head, so that I feared lest he should
be hurt ; for such appearances are wont to induce pain, and, in general, terror,
as when pointed weapons or swords should fall upon the head of any person.
These things signify that such spirits [over whom such things appeared] think
otherwise than they desire to speak, as was likewise told me ; for every thing
sharp [and pointed] signifies deceit or cunning. — 1748, Feb. 21.
930. In this manner, also, they can be explored as to the idea they have had
concerning the Lord, concerning heaven, the life after death, and similar things ;
and also concerning other subjects which relate to society in general and par
ticular. There is, as it were, an exhaling sphere, which is so active in its ope
ration as to pervert or incline the thoughts of another, so as to persuade him
that they are his own thoughts with whom they act. The activity of this per
suasive sphere is sometimes stronger and sometimes weaker, according to the
actual life enrooted in the man, [thus] according to the ends which he has
more or less desired. In this manner, also, the ends to which [the intentions
of man have] been determined, may be judged of, because such as a man is
in the ends he loves, such also is he in the means he employs. The spirits
who are weaker, and who are susceptible ofthe operations of another, can be
easily induced to believe that they are such, because the state of others can
be induced upon them ; but such [persuasive] states cannot affect the angels.—
1748, Feb. 22.
931. This sphere can no otherwise be represented than by the sphere of
effluvia emanating from the body, which is of such a nature that, when any
thing impinges upon it, it either reflects it, or bends it into accordance with
its own genius or nature ; and the parties from whom the sphere emanates
are not aware that they are of such a character, and that they effect such
things. Now, all spirits are surrounded by such a sphere, as those who [by
their sphere] cause dread and fear, &c. Nothing is admitted within this
sphere that is repugnant or contradictory thereto, unless it be a sphere more
strongly operative, in which case it causes pain, inasmuch as the spirit and
his sphere form a one. But knowledges, which do not flow from cupidity [or
which are not actuated by strong desires] can enter into the sphere andbere-
ceived.-1748, Feb. 22.

LARGER DIARY— Part II. 241
Continuation concerning the Exploration of Spirits.
932. Souls* are explored with greater difficulty by spirits on this account ;
because souls, like evil men in the world, can also be reduced into states of
good affection, as when in misfortunes, in sorrow, in temptation, in diseases ;
for, in such cases, men appear as though they were entirely changed ; but if
the former nature still remains, they easily relapse. Thus similar states can
also easily be formed in souls ; and when they are in them, they appear as
though they were changed, as I have been this day instructed from experi
ence in respect to a spirit "who, in his lifetime, had been cunning. For if
spirits assume a state of goodness from cunning, the simulation immediately
shines forth before the angels as in clear day ; but not so before grosser spir
its, who, by specious pretences, can be deluded. There [often] is dissimula
tion in souls, for they derive this habit from the life of the body ; and they
think no otherwise than that spirits can, in like manner, be deluded [as men] ,
but their dissimulations manifestly appear. And if these dissimulations are
enrooted (innatm), they are punished in a similar way to that in which the con
trariety or dissidence between the interiors and exteriors is punished, namely,
by various kinds and species of discerption.
933. Those souls who act powerfully by their sphere, and who bend or per
vert the sphere of another's thoughts, and this from implanted principles in
their genius, not only turn good [influences] into that which is suitable to their
own nature or sphere, but also, in certain cases, they can turn evils into good ;
but they do this merely for the purposes of deception, and also because they
desire to distort and to twist all things, and thus to hide their cupidities. —
1748, Feb. 22. These things [I have written] from experience.
That Swords and pointed Weapons appear as often as a Soul speaks one thing and
thinks another.
934. When souls speak otherwise than they think, as, if they speak good
because so to speak is to their advantage, there then appears a sword, as be
fore said [928, 929], and me points of the sword appear, as it were, to be fall
ing upon the head of the speaker. And this is the case even when there is no
deceit intended, but when it appears to him as though he should speak in
this manner because he observes it to be true, when, at the same time, his
mind does not feel the truth of what he says, but disagrees with it, in which
case a sword appears behind the back, so that the speaker is in danger ; thus
it is that swords, or their points, threaten in various ways, accordmg to the
disagreements in the thoughts and the qualities ofthe speech.— 1748, Feb. 22.
Continuation on the Punishment of Revenge and Hatred.
935. ((((((((Such (as is described in the page adjoining) is the pumshment of
revenge, because the most filthy abominations are involved in revengeful
states, which are thus represented, namely, by members, or features which
are extremely hideous; and as there are such abominable things involved in
such states, so it is inevitable that similar dreadful punishments must ensue
*Souls, as distinguished from spirits, are those who have but recently arrived in the
other life.— Tr.
VOL. I. 16

242 SWEDENBORG'S SPIRITUAL DIARY.
which attend them. And for such spirits there is a muddy lake on the left
side of Gehenna, in a lower place than in the region of the feet.)))))))) .
936. Afterwards there appeared the head of a dragon with great jaws, and
with a grate of teeth ; it was quite fiery within, so that it appeared as though
there was a fiery flame within the jaws. This punishment is afterwards in
flicted [upon the revengeful] ; and it is like a consuming fire, for they are cast
into such jaws. Concerning those who punish Haired and Revenge.
937. The spirit who punishes revenge is most malignant; he can put on
the semblance of all ; he now feigns himself to be one person and now an
other, so that scarcely any one can know who he is. He counterfeits several
characters when he inflicts pumshment; he is amongst the most malignant of
spirits ; he is black, and belongs to the region of the intestine [called] the
colon. 938. (((((((The spirits in the muddy lake who inflict punishment, are malig
nant women, from the province ofthe bladder.)))))))
Concerning those who consitute the Province of the mammillary Processes in the Brain.
939. ((The mammillary processes in the brain are those which imbibe, by
their interstices, the phlegm ofthe mterior or medullary substance of that or
gan, and secrete it mto the nostrils, whence it is rejected as entirely useless,
as is the muscus of the nose, for it is not employed in the gullet, because it
would conglutinate the food and destroy the appetite.
940. Those who constitute that province are such as have persevered in
hatred, and are tenacious of revenge when they have once conceived hatred
against any one. But the malignity of this hatred varies according to causes ;
for hatred and revenge have their peculiar causes or ends, which are also
of such a nature that they can imbue the [entire] man, and thus beGome root
ed in him.
941. Such spirits are in front, a little towards the left, in the plane of the
face, from which they are remote ; and when they come into sight, there ap
pears a large and broad tun [or vat] of a brown color, in which they are kept
because they are infernal ; for in their insanity they consider that they from
thence govern the universe.
942. When such spirits speak, they are heard as an undulation like the
waves of the sea ; for such spirits desire to be heard. Hence it is that they
are so heard [that is, where] there is a congregation of them together.
943. But such as from some more plausible (meliore), and, as it appears to
them, good cause, cherish resentment, dwell not so distant, but near to the
face, in a similar [tun], but within a wall which forms a curve in front [of it],
and that, too, white, as though encrusted with [a surface of] plaster, having
comely figures wrought upon it ofthe like substance, and this, by reason that
the cause why they have conceived hatred and revenge appeared to them fair
[and seemly] ; such appeared the wall in front, near my face, being snowy
[white], and [garnished] with beautiful sculpture. But afterwards it became
more extended [in length], and the figures obliterated. At the same time, [it

LARGER DIARY— Part II. 243
grew] higher, so that the [extreme] height was no longer visible to me ; nor
was it of such snowy whiteness as before, but verging inwardly [or up
wards] to a sort of azure or sky-color ; thus answering to their state, who are
thus affected, not from an evil cause or principle, but one of a different nature
(alia), and from which a public benefit is intended, and thus having ultimately
a celestial [end or] aim. Such a wall at length became quite smooth, and,
being elevated aloft, it was exhibited to my view within ; and it was told me,
that there were at the bottom serpents and dragons, which, however, I did
not see; [thus] representing hatred and revenge, which, in like manner, be
come abolished [from the mind].))
[ That] the Punishments of Revenge [are] the most grievous.
944 ((((((((Those who have cherished a revengeful spirit from specious
causes, as that it has in it something king-like and allied to dignity, and have
thus conceived an idea of its being just ; such are grievously punished., in or
der that they may see how filthy and abominable such a spirit of revenge is.
945. In respect to one kind of punishment, it is so filthy that it ought not to
be described; and such is likewise the other; for it consists in making the
body and the face so defiled and hideous that there is nothing human left, for
the face is made to resemble a coarse cake, but so dilated and round,* that
every thing human, together with every thing worthy of man, has perished.
946. The spirit is then rolled round, whilst the arms, being so besmeared,
are kept extended and immovable, but which appear as sleeves (panni) only,
and not as arms, a little white. Being thus extended, and the body constantly
kept revolving, they are carried towards heaven, and it is proclaimed before all
of what a [revengeful] nature he is, in order that he may be touched with
shame to the inmost [heart] ; thus he must become a supplicant, so as to
supplicate for pardon, and it is dictated to him what he shall say in his sup
plications. 947. Afterwards he is carried towards Gehenna into the muddy lake, and is
there rolled in the mire and immersed into it as though he were to be suffo
cated, so that they are like a mass of mud. Such punishments are for those
who have been tenacious of revenge ; and unless they abstain from this evil,
the punishments are continually repeated, though it were to eternity. — 1748,
Feb. 23.
948. These things relate to myself, such as I formerly was ; and they also
relate to another, whose name I do not here mention, because he had been
such from his childhood, and indeed [had cherished revenge] agamst me,
whom seeing in a dream, he burned with deadly hatred ; but he did not know
that it was myself .))))))))
That Goods are not imputed to a Man when he is evil, and Evils are [as it were] oblit
erated when he is good.
950.f This was clearly shown to me this day in idea, namely, that the good
* The text reads " rabida," but the Latin editor in his " Critical Notes," is doubtful
whether it should be "rabida" or" rotunda/' we have chosen the latter as probably cor
rect.— Tr.
t The numbers follow here as in the original. — Tr.

244 SWEDENBORG'S SPIRITUAL DIARY.
{bona) which belongs to the Lord, cannot be imputed to an evil man, because
he is in evils, and supposes that good (bona) is his own, which can never be
the case, because he attributes it to himself. But to a good man, good (bona)
is imputed, and evils are then [as it were] obliterated, which can be more
clearly perceived in idea than described. — 1748, Feb. 23.
That the Angels can examine the Soul of a man separated, as it were, from the Man
[himself] .
951. There was again raised up a part, as it were, of the skull towards heav
en, and inspection was made ; and they, as it were, read therein of what char
acter the person had been, both as to his quality in childhood, and as to his
cupidities [in after life]; also what he had cherished in his mind (animo), or
what he had intended. It was, in like manner, ascertained of what quality
his thoughts had been, and also what dreams he had experienced. There
were even shown to me two faces, similar to those which appeared to him in
his early youth, and agamst which he had burned [with indignation]. It was
said, that one face resembled mine, but this I could not acknowledge. The
other face was also that of a man (viri), but beautiful, like that of a full grown
virgm. In a word, every thing is detected, that is permitted by the Lord
to be detected, in the soul that is examined ; and that both as to his thoughts,
and the nature he had contracted from actual life ; and also [in relation to]
other things.
952. Yet there remains with the same person, as it were, a softer substance,
like the medullary part of the brain, but harder, from which the man can still
speak and think, but with a difference. Hence it is ascertainable (exploratur),
in some measure, what is the mterior man, by comparing the same with the
exterior.— 1748, Feb. 23.
That the Angels can perceive the Dissimulations of Man, so that even those which to him
appear most secret are visible [to them].
953. When a soul or a man wishes to dissemble, that is, to think one thing
and say another, the dissimulation is as obvious to the sight of angels, as a
great black cloud is to the eyes [of man]. There are some who can dissem
ble in their thought, so that they have, as it were, a double thought, as [was
evident] to me. Such spirits think that they can dissemble so as to deceive
even the angels [themselves], as one of them said. But it was permitted me
to see, that such dissimulation could also be perceived both by myself and by
spirits, as a thin vapor ; but to the angels it appeared as a mist, or like smoke
accompanied with a stench. Hence those things which are most secret to
man appear so conspicuously before the angels of even the exterior (interioris)
heaven ; but before the angels of the interior (intimioris) heaven they cannot
even be perceived, on account of their grossness, but only whatever is more
deeply latent therein, which does not cohere therewith ; or similar [interior]
things.— 1748, Feb. 23.
Concerning those who constitute the Province of the mammillary Processes.
954. This only is to be added [see 939—943], that when those who consti
tute this province apply themselves, it is to the face, and not to the body, and

LARGER DIARY— Part II. 245
that their breath is hot, because revenge is fiery, or is represented by fire,
wherefore hence is the heat ; from the degree and quality of which, as also-
from the place and distance, and likewise from all the circumstances of posi
tion, and of the objects around them, the quality of the soul may be ascer
tained.— 1748, Feb. 23.
That Angels accurately know natural Truths, so that scarcely the least Thing is
wanting.
955. It is to be mentioned, merely for the sake of remembrance, not that it
should be alleged [in confirmation], that when I read some of the things writ
ten [by me] concerning a certain viscus of the body, together with the causes
theuce deduced, the angels could clearly know whether [what I was reading]
was truth or not, which I was also permitted to perceive from them. Thus
they know whatever is true and rightly connected in the anatomical, phys
ical, and philosophical sciences, and this without any previous knowledge by
the sciences.— 1748, Feb. 23.
It is sometimes the Case that a more profound Acumen of thought exists with the wick
ed [than with ihe good].
956. No one can judge concerning the life of another from the acumen of
his genius, and from the manner in which he penetrates into things ; for the
evil can be more acute in other respects than the good, as those who are de
ceitful, yea, most deceitful, and robbers, can better penetrate into the thoughts,
intentions, and minds of others, than the good ; if not, they are not skilful rob
bers. But they turn all things into what is false, evil, and deceitful, thus ac
cording to their cupidities. Thus devils in the other life are so acute, and so
cunning in contriving and plotting deceitful artifices, that no one could be in
duced to believe it. Wherefore he who is praised on account of his acumen
or ingenuity, is not therefore to be praised on account of his life. No one in
the other life can hope for any reward merely for the greatness of his acumen. —
1748, Feb. 23.
957. In the other life they abuse their acumen, and pervert goods mto evila,
in a manner so artful and instantaneous, as to be altogether incredible ; for in
the hfe of the body they are like serpents, whose eyes are intent, as it were,
upon all points, to see how they can do injury.
On the Hardness and Softness of the Callosities.
958. The callosities which are taken out [of the head, 951] and inspected,
in order to ascertain the quality of the soul as to things external or corporeal,
which it carries with it after the life of the body, are harder or softer according
to the state ofthe past life in act. Those callosities which are hard, must be
come soft, which is effected by various punishments. Before they become
soft, those things which are of a better quality cannot be conjoined with inter
nal things, nor can evil things, together with their connexions, be, as it were,
obliterated, which accordingly are, in a spiritual manner, to be torn, as it were,
to pieces. Those who have harder callosities sustain great, yea, most intense
pains, and more inward torments, because the roots are touched. But those

246 SWEDENBORG'S SPIRITUAL DIARY.
in whom the callosities are not so hard, do not sustain such intense pains, as
I have been instructed from experience, when a similar oppression (incumben-
tia) or distraction was effected in me as in another.— 1748, Feb. 23.
(( That those who constitute the Province of the Kidneys, Ureters, and Bladder* desire
to explore [others].
959. Whenever any soul arrives, and is met by those who constitute the
province of the kidneys, ureters, and bladder, they are eager to examine and
explore, and desire to have excuses [to inflict punishment], and they solicit
ously seek such wherever they can find them, for they desire to explore them
for the sake of castigation and punishment, in which cupidity they have much
delight ; but they only explore those things which the soul has brought with
it from the body (for the kidneys, ureters, and bladder, secrete only the obso
lete and impure liquids from the blood), consequently [what it hath contract
ed] from things corporeal.— 1748, Feb. 23.))
That those who are in the Province of the Veins and of the succenturiate Kidneys,*
draw off whatever is of a grosser Nature, and thus far purify those Things which are
to become yet more purified.
960. (((It may be known that both the urinary and the succenturiate kid
neys attract to themselves impurities from the blood. Thus the reins take up
the impurities of the serum ; and the succenturiate kidneys, those of the spirit
of the blood ; wherefore from the emulgents the spermatic vessels descend.
961. Whilst the purer thoughts are taken up from man, those who are in
the province of the kidneys then pursue the corporeal things, thus the grosser
impurities are separated in a two-fold order or degree, such impurities being
agreeable [to the nature of] those who constitute that province ; wherefore
they absorb them by keeping their minds intent upon them, and thus abstract
ing them from the purer things ; so that the latter are carried up into heaven
unaccompanied by what is impure.
962. Wherefore the succenturiate kidneys take up the impurities of the spir
it of the blood, as the reins do the impurities ofthe serum of the blood, so that
they act, as it were, in a similar manner, namely, by attraction, for such is the
action of the organ. In like manner also the spirits who are in that province,
because they are of such a disposition. For, as soon as any correspondent
activity is excited in a purer sphere, then, inasmuch as the corporeal things
in man or in a soul cannot [otherwise] be separated, those spirits associate
themselves together, and by their co-operative force, which is exerted at a dis
tance according to the sphere of their activity, excite and attract such things,
so that the better and purer principles are thus set at liberty from the more
impure, yea, filthy and fetid ; wherefore it is evil spirits who thus wipe away
such impurities, nor do they by these means become worse, but they must
perform such offices before they can become better or be reformed.
963. When [such] spirits keep their phantasies [fixed] upon such things,
and when, at the same time, this is represented before the eyes of [other] spir-

* Respecting the anatomy, physiology, and philosophy of these organs, see the author's
work on the "Animal Kingdom," fyc. — Tr.

LARGER DIARY— Part II. 247
its, it appears as though a callosity were lifted up, as may be seen from what
was said above concerning that callosity [958] ; but it was only such an in
tension of their minds upon those things, as to cause them to become quies
cent, consequently, not co-operating together with mterior spirits. When they
do not appear, there then appears, as it were, an interior medullary substance;
and inasmuch as they keep their eyes intent on things more exterior than ends
(fine), therefore their callosity appears, as it were, lifted up to their view, so as
to be subject to their inspection.
964. That such an attraction exists like what these organs possess, is suf
ficiently evident from various attractions, and multiplied experience [thereof],
as that they have attracted my skull in a manner distinctly felt by me, and
sometimes with a feeling of pain, which was nothing but the effect of such
spirits keeping their minds intent upon such things as are most external, in
order that interior things might be opened to better spirits, and for such other
reasons. 965. When angels have permission to inspect the spiritual and celestial
things belonging to any one, then, generally, a similar appearance [is present
ed], as though somewhat were carried up into heaven, but it is nothing else
than the intension of angelic minds on those things which are suitable [or cor
respondent] to themselves. — 1748, Feb. 24.)))
966. (The succenturiate kidneys, in like manner, or by intension, attract to
themselves those tirings which are not so grossly impure, but which are in
teriorly so ; [I say] attract, because they fix the serum of the spirits, or of the
purer blood, so that, when purer things are liberated from them, they are car
ried up, and are thus genuine (illibata) ; and this successively. This mode
[viewed representatively], is as one of the cherubim, [guarding] lest impure
things should come to the Lord. Thus, as in Divine things, so it is in celes
tial and spiritual things, that from things pure, as from centres, the Lord gov
erns the universe. — 1748, Feb. 24.)
That the Tongue has Relation both to the Province of what is spiritual and of what is
celestial.
967. I know, from living experience, that the tongue has relation both to
spiritual and to celestial things, and that, by it, there is a way opened recipro
cally to both ; that is, from what is spiritual to what is celestial, and contrari
wise. Therefore the tongue presides, as it were, both over the lungs and the
viscera of the heart, as is more clearly evident from its double function, — in
that, by its speech, it belongs to what is spiritual, and by its taste to what is
celestial ; so that those who constitute the province of the tongue are such as
to afford, as it were, a passage from tirings spiritual to tirings celestial. — 1748,
Feb. 24.
Concerning those who constitute the Province of the renal Capsules, — being a Con
tinuation.
968. (The office of the succenturiate glands is universal in the foetus, be
cause in that state they perform the function of several of the viscera, which
in the mean time are exempt from their [office] ; but afterwards they perform

248 SWEDENBORG'S SPIRITUAL DIARY.
only this function, namely, that when the purer blood is to circulate, they at
tract it from being absorbed by the spermatic vessels, and by this circle they
convey it to the cavity, thus to the heart, in which case it also vivifies the
blood [coming] from that region below, as the brain does that from the region
above. But this until [such times] as the spermatic vessels or the genital'
members, powerfully act ; for when the better portion pf the blood is thus ab
stracted, the renal' capsules are then deprived of this vital blood, inasmuch as
the purer serum is" thus taken away from them.
969. This I have also learnt by living experience; for, there are also spirits
who act in the province corresponding to these capsules, and thus attract to
themselves the purer reasonings, and in this way, as it were, transmit them ;
for, although they appear to themselves to retain them, they nevertheless
thereby communicate with heaven. When, therefore, my thoughts were of
such a nature as to be. immediately taken up by the heavenly sphere, certain
females from that province said, that they felt much anxiety, and that they
knew not whence [it arose J; whereas the cause was this, — that in such a
case they did not attract to themselves what was spiritual and celestial, and
consequently did not communicate [with heaven] as before, hence they were
affected with an heretofore unusual anxiety.
970. These are chaste virgins who constitute this province ; they are very
prone to anxiety, and are afraid lest they should be disturbed from [such] their
own state. They lie tranquilly in the region of the left side, generally within,
but [close] to the side, about the region where these supra-renal glandnles are
in man. They anxiously fear lest they should not be admitted into heaven ;
for they think that if deprived of their function they should perish, because
they would be without any office [or use]. Thus they are amongst the best
of spirits, [namely] the celestial, who act silently ; and if the least thought
should occur implying their being deprived of their office, they immediately
sigh and become anxious, as I have sometimes manifestly perceived, and won
dered whence their anxiety arose.. Their anxiety, which is now also commu
nicated to me, Is evidently a kind of holy tremor, which was also openly
proved to be such when communication was taken away [from them], aud
immediately directed to heaven. Beyond this they say nothing ; but they have
sometimes said that they felt themselves, as it were, deprived of their office,
when those things in the Word [concerning which I have written] were to be
[so] recorded ; because they considered that an immediate communication
was then effected with heaven, and not through them [as mediums] ; conse
quently, that they were [then] deprived oftheir spiritual food. — 1748, Feb. 24.
((((There are [some of them] who are in vastation, as I have this day per
ceived, and who despair of ever coming into heaven ; wherefore they are very
anxious at the least thought concerning heaven, nor do they know the cause;
on which subject I have conversed with them ; — they easily weep. — 1748,
Sept. 12.*))))
* The author in this, as in. other parts ofthe Diary, appears from the date to have add
ed this note afterwards. The spirits described are such as belong to the same province,
but not yet prepared to enter into the heavenly state corresponding to that province in the
human body. — Tr..

LARGER DIARY— Part II. 249
971. When my thoughts were directed to infants, so as to consider how their
tender bodies are governed, which is effected by the liver and fhese by [supra
renal] glands, then those female spirits experienced remarkable consolation
and inward joy, which one of them openly declared.
972. Also, whenever any thought is [communicated], wherein is somewhat
not heavenly, those virgins feel anxiety, which was also made manifest, agree
ably to what is above stated, as when I was thinking about earthly things ;
which is also represented in those capsules, when what is prolific and good
is taken away from the blood by the spermatic vessels; for, after too great an
abstraction (rapinam) of the same by the spermatic vessels, immediately sad
ness is wont to succeed; the reason whereof is, because the better portion of
the blood is then wanting to the common sanguineous mass to be conveyed
to the heart— 1748, Feb. 24.
How in the primitive Church they spoke in various Tongues.*
On the Spheres ofthe Activity of Spirits and Angels.
973. There are not only spheres of activity or of forces, which are modifica
tions of substances, as in those of a bodily nature ; but likewise of all the va
rious affections, both spiritual and celestial ; [thus] which surround spirits
and angels especially. These spheres also vary altogether, according to their
changes of state ; all states, however, having reference to one, which is their
proper [or general] state.
974. All other states, being variations thereof, and innumerable, form from
that one [parent] state, as it were, families, and these [again] houses, cities,
and nations ; thus they constitute degrees of mutual relationship and affinity,
which must by no means be confounded.
975. Wherefore in man and spirits all states are regarded as having a gene
ral resemblance (respiciuntur similiter) ; but this only where it is granted to any
one to attend thereto [with reflexion]. Hence also it is, that mediate ends re
gard one [common] end, which is the ruling [affection] ; but in this respect
also with variety, according to the affections.
976. Spheres are no otherwise represented in nature than by all activities,
which form similar spheres, and produce wonderful effects or phenomena,
even innumerable, in the three-fold kingdom of nature, which, as to their
causes, can never come to the understanding of man, except by a knowledge
of the spheres as formed from activities. For these spheres form, as it were,
a kind of universe, of which the qualities are according to the form, and ac
cording to the qualities of the same : thus things exist throughout all nature.
977. In the animal body those spheres are represented by the inconspicuous
exhalations (spharas) around men, which are of such a nature that no one could
understand them, even if explained, which yet in nature are very evident from
experience, [especially] from the insensible perspiration- confirmed, as it is,
by so many documents of experience.
978. But in the spiritual world I was also confirmed as to the extension of
spheres, by mutual communications of minds (animorum) and of the affections,
* The words which follow are the same as at page 37, which see. This article'appears,
as there stated in a note, to be imperfect. — Tr.

250 SWEDENBORG'S SPIRITUAL DIARY.
extending to a great distance, so that it appears to be entirely [one and] the
same [sphere)^ also by other wonderful communications, correspondences,
discordances, and accordances.
979. Every soul in this manner subsists (coharet) from the entire agreement
of its substances, and this by virtue of least spheres, which being. in accord
ance together, so connect all, that they can never be dissociated from their
union to eternity, although they were as distant from each other as the
extremities of the universe ; for it is the Lord who is Love, thus conjunction
[itself] that so acts from inmost principles.
980- ((((((lu like manner, those who accord in the other life, are conjoined
into the sphere of a society according to their internal and external minds.
Wherefore souls are associated in [distinct] societies and companies, according
to their similarity with one another; as is also known to be the case in hu
man society, only in a degree of perception which is gross in the extreme.))))))
981. (((((But souls know not with whom they are adjoined, nor can they
be adjoined to good spirits, still less to angels, before those things which are
malignant, and which dissociate, have been cast off or subdued (temperala). )))))
982. ((((But this science is so vast, that even general ideas alone concern
ing it would fill innumerable sheets.— 1748, Feb. 25.))))
Concerning the Spirits who represent the external Ligaments.
983. All the viscera of the body, of whatever kind, have their external
ligaments, by which there is a communication, not only with internal things,
and as is evident with the least things, but also with those things which are
without, and especially with those which act together in society. The
ligaments of the viscera in the body relate to the common or general [integu.
ments], as to the peritoneum, the pleura, the diaphragm, the mediastinum,
and the pericardium, or to their connexion with each other, and according to
these connexions there are communications and relations, which to describe
would be a work of vast extent.
984. Amongst spirits, also, there are those who have relation, as it were,
to the ligaments in the body. Those who are near, representing the internal
[ligaments], [for] such stood near me, and are in that position, that the so
cieties who are at a distance from me might perceive, as though present,
those things which were thought by (per) me. This is very common amongst
all spirits, and they know it from those who are instructed, that they may
have their emissaries, who place themselves about the region of the head,
that they may perceive whatever flows in, oris thought, as if they themselves
were there. In this manner communications are instituted with those who are
most distant, even in another universe.
985. But those who have relation to the connexion (ligamenta) between
angels and men, are spirits who are arranged in such order by the Lord, that
by them, as mediums, the thoughts of man, yea, the causes and principles of
thoughts, may be taken up, — consequently from the interior to the inmost
heaven. The Lord himself is in all and every thing, nor has He need of
mediations when it so pleases Him.
986. The external ligaments are those spirits who, as it were, run hither and
thither, and when they hear anything, they immediately, as it were, fly to

LARGER DIARY— Part II. 251
their own society, and with a loud voice proclaim what was said,— a fact
which I have sometimes ascertained from experience. They are such as, in
the life of the body, loved to perceive what others thought, or to appear to
themselves to be able to perceive it ; and when they hear any [new] thing,
they cannot rest, but are carried away by a certain cupidity, or passion of the
mind, for making it known to others with whom they associate, and who, on
that account, retain them in their society. There are similar explorers in a
community generally, as there are in every society in particular. Thus
these persons, in the other life, run to and fro, and for the like end are
admitted ; and on which account, also, they think themselves loved, but they
are only loved as means for the attainment of ends. — 1748, Feb. 25.
(((((On the Communication ofthe Ideas of Man with Spirits.
987. The thought of man is communicated to some spirits by speech, or by
thoughts distinguished into words, thus into ideas, whence the sense is per
ceived ; to some there is a fuller communication by words, when there is a
fuller idea, being that of the expression and the sense [combined] ; to others,
again, the thoughts are communicated precisely as they are in man,— thus,
together with the man's intuition (speculatione) and imagination, as when a
man directs his mind to any subject, and represents to himself many things
connected with it, all which he sees together or at a glance, which he after
wards speaks or writes. The whole of this composite idea, or this imagina
tive representation, is wont to be communicated to spirits ; but the recepti-
bility of the same varies according to the faculties of [different] spirits. The
angels comprehend at once the things which are in the idea, and which lie
concealed within it— 1748, Feb. 26.)))))
Those who relate to the Peritonmum.*
988. ((((There are also spirits who have relation to the peritonaeum in the
body, and the nature of whom can be better known from experience.
989. I perceived that certain spirits came to me ; but they were silent,
not being disposed to speak at all, even [so much as] to say whether they
were considering in what place they were, thus whether they were exploring
any thing, as I have reason to believe they were.
990. Afterwards those spirits discoursed with me, but as one, who stated to
me that he knew various tongues, and could speak in them, as was the case
in the primitive Church, and he desired to explain in what manner that was
done ; and he spake [on the subject] with a certain degree of persuasion ; but
I doubt whether it was so. The reason of this is, that they desire to know all
things, and to explain them accordmg to their own phantasies, and they per
suade themselves that their explanation is true. Wherefore they are men of
such character as to think they know the causes of all things, and thus
persuade themselves even to belief concerning the existence of things [as
they imagine them to be].

* Respecting the anatomy, physiology, and philosophy ofthe Peritoneum see the author's
work on the Animal Kingdom.

252 SWEDENBORG'S SPIRITUAL DIARY.
991. Afterwards, those spirits who constitute the province of the kidneys,
desired to explore and to examine them ; and they began, in their [usual]
way, to suspect evils concerning them; they were, however, modest, saying
that they did nothing of themselves (ex se) but from others (ex aliis), so that
they did not seem in any manner to have provoked or infested them ; where
fore also they were rebuked by me, but they still persisted, and the one with
whom I spake began to swell out and become so great, that with his body he
could, like a giant or atlas, reach, as it. were, heaven. He had a spear in his
hand, with which, however, he did no injury ; he had also this peculiarity,
that he could strike others with terror ; as is the case with an arm [when
exhibited as a representative of power], when the spirits being terrified fled
away, confessing their fear and terror, because they had never seen so gigan
tic a man. The reason of such an appearance was, because such men swell
out [as it were], with a conceit of their own knowledge, and magnify them
selves before others.
992. The spirit in question had wooden shoes, which he cast at the
other spirits, — an act which signified, that such spirits consider as of little
account effects or ultimates, which they cast at those who constitute the pro
vince of the kidneys, because they evacuate the impure serosities.*
993. In like manner, those who constitute the province of the intestine
[called] the colon, who are infernal and inflated, and desire not to be suscepti
ble of terror; they are inflated (animosi), like the colon with its wind; him
[mentioned above — 992] they desired to attack, and to sally forth from their
partition wall, but still a new partition was interposed, so that they could not
assault him. The case is similar in the human body as respects the colon
with the peritonaeum, as also the bladder with the peritonaeum, and likewise
the ureters with the peritonaeum, which are contained within its foldings
(duplicaturis) ; for they undergo a similar castigation, and are kept in obedi
ence; but it casts forth to the ureters the impurties or phlegmy excretions.
994. When he was infested by the spirits in the province of the kidneys, he
said that he did nothing of himself, but from others, which he repeatedly
affirmed ; so that they had no cause to molest him : and this is also the case
with the peritonaeum, which is a passive membrane.))))
995. (((There was also another who fled from the front backwards, be
tween the feet of this spirit ; and this he did twice or three times. There was
likewise another who pursued the renal spirits who fled from him, in order to
terrify them more, or to strike them with a greater dread of himself. This
occurred because the kidneys are within the duplicature of the peritonaeum
[represented by him].— 1748, Feb. 25.)))
995 J. (( Another spirit also appeared as one, and being above the head, was
thus inflated, and because he appeared so gigantic he struck others with
terror, so that the spirits in the provinces of the kidneys, the ureters, and the
bladder, all fled away ; this spirit was almost silent. Such they are wont to
* The reader should remember that all acts in the spiritual world immediately correspond
to affections and emotions in the will ; thus when the dragon was seen casting " a flood of
water at the woman clothed with the sun," it denoted his hatred and aversion, see
Psalm lx. 8. — Tr.

LARGER DIARY— Part II. 253
appear when they are inspected by angels, whence it is well known who
they are and of what quality.— 1748, Sept. 12.))
That the Truth terrifies.
996. In the other life spirits can be struck with so much terror, as to cause
them, as] it were, to melt away (see Josh. v. 1) ; and this is the case even with
those who in their lifetime lived almost without any sense of dread. This
terrifying power arises from that truth in which is no goodness or mercy; in
snch case, a terror penetrates even to the marrows, and, as it were, breaks the
bones; for truth condemns even to the lowest hell, and without cognizance
taken ofthe end. But such a terror as this did not strike the spirits in ques
tion ; the terror of truth only invaded one who had been of such a nature,
that he thought he never could be terrified, but he afterwards confessed that all
courage was taken away from him and he became most abject. Terror is like
wise exhibited by a naked arm, concerning which see above (881). — 1748,
Feb. 25.
There are Spirits who know no otherwise than that they are Men ; and also that they
are the Souls of others.
997. (That spirits in general, whilst they are with man, know not but that
they are men, I know as a truth confirmed from manifold and frequent experi
ence. Sometimes also spirits know no otherwise than that they are those of
whom others think and converse, for they can entirely assume the person of
such as are the subjects of thought and conversation, whether they be living or
dead ; and they so confirm themselves, that afterwards, when the real man or
real soul is discovered, they are touched with shame. There are also those
who identify themselves with a spirit who is present, so that when he is thinking
they give utterance to his thoughts, and then such a one is in the persuasion
that it is himself [that speaks]. This act of one's uttering the thoughts of
another, is in like manner as [in the case] of those more subtile or latent spirits
who are silent and only think; — in this manner other spirits can be imbued
with the persuasion that they are such or such ones ; for they know not the
cause.) Concerning small Stars.
998. Sometimes the approach of evil and black spirits is accompanied with
a multitude of stars ; yea, they even exhibit to view, as it were, a starry heaven,
which I had always considered to be a sign of intellect ; inasmuch as stars repre
sent intelligences or those who are intelligent. But I perceived from those
black spirits, and being thus instructed, I am assured that stars also signify
insanities, but with this difference, that when they represent insanities, they
are twinkling (vibratiles), and wander from their places; whereas, when they
signify things truly intellectual, they are fixed ; as to light and magnitude these
stars scarcely differ.— 1748, Feb. 25.

254 SWEDENBORG'S SPIRITUAL DIARY.
((On the Provinces of the Kidneys.*
999. It is known that there is an entire series of secretions of the serosities
of the blood ; namely, in a general way from the kidneys into the bladder, and
also that the vessels or the pelves increase in size ; [it is] likewise [known]
that the secretions of the serosities are also in [distinct] series from the least
particles of that genus, from the middle, and the extreme or last, thus in the
ureter, where there is, as it were, a cortical substance, from which a striate
substance proceeds, and by which the middle serosities are secreted.
999|. Because these [organs, &c] succeed each other in a series, so do those
[spirits] who are in the renal provinces, for they also are in a certain series.
Those who have relation to the middle serosity, are near the side, below the
arm, and speak with a rough and divided voice, and they desire to enter inte
riorly into the body, but it is only an attempt (conatus), the act does not follow.
Such only think, and present to themselves those things which, from observ
ation and experience, they have found with others, that is, with souls or
spirits, of whom, as to their thoughts, they represent to themselves images, so
that they can be recognized, so [exactly] do they represent them to them
selves, even as though they were the very same individuals ; and in this
manner they search out if there be [in them] somewhat suitable or agreeable
to themselves ; namely, by eliciting their thoughts, and whatever else can be
discovered. 1000. Such are those spirits who in the life of the body were desirous, by
various means, to explore the cupidities and thoughts of others, and who then
turn themselves into various forms, like Vertumnus [or assume various modes of
action to obtain their purpose], and assent to every thing that is said, but to
the intent that they may know the thoughts of others (as is the case with
many who bum with such cupidity) — not indeed, as desiring to profit by that
means, but solely to know [such things]. Wherefore such spirits accord with
those things which belonglto the nature of that serosity. That they desire
to know what is within, or the more interior things of men, is evident from
their desiring to enter into the grand body more interiorly, thus to the essences
ofthe blood ; but this they cannot do [see 999 J].
1001. In respect to those who represent the ureters and the grosser serosi
ties, something may be seen stated above [825].
1002. But those who have relation to the bladder, are the worst ; for they
search out the filthy things of nature, and desire to punish severely or madly,
and that too by tepid or hot waters, which is an infernal punishment ; such is
the cupidity which possesses them.
1003. The order or series of such spirits, as to the situation of the body, is
this : — those who relate to a middle serosity, are on the left side very near the
body, under the ureter ; those relating to the ureters, are towards the left, but
at a greater distance from the body ; those relating to the bladder are at a still
greater distance, before the left side of the face, on a level or plane with which
they are ; thus they sometimes are removed to a very great distance, so that I
could not perceive their acts, except what was so signified to me. They thus
* Respecting the" kidneys and ureters," seethe Animal Kingdom, vol. i. ch. 14.— T.B

LARGER DIARY— Part II. 255
form together on the left side towards the anterior parts a kind of hyperbola,
for in this manner they project themselves towards the anterior parts from the
left to a considerable extent .
1004. But those who secrete the inmost essences, belong to the renal cap
sules, respecting which see above [968]. They are harmless spirits, who in
the foetus and in infants perform an especial service; on which account they
can also be referred to the province of the blood, from causes concerning which
elsewhere.— 1748, Feb. 25.))
On the Provinces of the Spleen, the Liver and the Pancreas*
1005. ((In respect to those who belong to the province of the spleen, they
are situated almost directly above the head, where the dragon is, so that as
yet I do not know whether the spleen be not the office of the dragon ; for
those who belong to this province are such as have commixed profane with
holy things, which [in the Word] are called abominations : such spirits con
stitute that province.
1006. They are abominable in their operations, mixing holy things with
profane, in a manner so abominable that I do not wish to mention it; for they
mix all the holy things they find with their profanities, as it were, into one mess,
and thus they operate, some so as to become magicians, and others [differently]
according to abominable rites.
1007. The spleen is also of such a nature ; for it receives the impure blood,
with which the pure is intermixed, to serve as a menstruum; thus not the
serum, but the impure blood, which by modes of castigating peculiar to itself,
it tortures and discerpts, or tears asunder, and thus delivers it to the veins of
the omentum, and also to other veins ; thus it would [seem to] relieve the
liver [in its kindred function].
1008. In respect to the liver, it acts mildly, and, indeed, near the head ; thus
almost in the region of the head, which is under the province of [those who
have relation to] the spleen. Those [who belong to this province] act by very
gentle gyrations, and thus [separate the heterogeneous substances] ; the gyra
tion in which their operation flows is diverse but articulated.
1009. In respect to the pancreas, those who belong to this province, act by a
kind of sawing manner, or by a kind of grinding motion,! to and fro, with a
sound hke that of sawing. Their province is more distant from the head, and
although it is not between the provinces of [those who have relation to] the
liver and the spleen [respectively], but more to the left, it is, notwithstanding,
above the head, or above the region of the temples.
1010. These organs act as castigators of the blood ; and the spirits belong
ing to those provinces, consequently, act as castigators of the cupidities, and
the like : for they are within the peritonaeum, and belong to the provinces of
the heart. Whereas the renal spirits, or those belonging to the province of
* Respecting these organs the reader is especially referred to the Animal Kingdom ofthe
author. — Tr.
t Alluding probably to a primitive mode still practised in the East, and generally by
" two women " in a sitting posture, with the nether mill-stone, which is fixed between
them, whilst the upper being moveable, is pushed alternately backwards and forwards ;
«ompare' Matt. xxiv. 41._Tr.

256 SWEDENBORG'S SPIRITUAL DIARY.
the kidneys, are castigators of falsities, wherefore they are not within the peri
tonaeum, although within its duplicature on the side.— 1748, Feb. 25.
1011. The spirits in the province of the -spleen are those who mix profane
with holy things, and separate them. Those who are in the province ofthe liver
do the same with things moral, or what is essentially honorable and dishonor
able. The pancreas does the like with things decorous, thus with the forms of
what is honorable.— 1748, Feb. 25. Whether the pancreas does the same with
things forensic and civil, abstractedly from what is decorous, 1 do not yet
know.)) On the Gall-bladder.*
1012. ((Those who constitute the province of the gall-bladder are behind;
such as come into this province enter thither without knowing it ; for it is the
peculiar office of the viscera of the body to attract the blood ; thus the obso
lete blood is attracted into the gall-bladder.
1013. The spirits in this province are such as, during their life in the world,
have utterly despised what is pious or what is celestial and spiritual, thus the
life of such things ; yea, they so despise such a life, that they treat it either in
themselves, or manifestly [when in company with others] with scorn ; each
in his own manner. Such are they who are sent into this province behind,
¦or into the gall-bladder; they are urged on thither without knowing whither
they are going.
1013J. A certain spirit came to me, inquiring whether I knew where he
could dwell? Judging from his speech I thought he was well disposed, and
when I told him that he could remain here, he was content to do so ; but the
¦castigating spirits of this province approached and miserably tormented him ; at
which I grieved, and was desirous to prevent them; but they persisted, nor could
I hinder them. I was hereby instructed that I was then in the province of the
gall-bladder. 1014. The vexation or [tormenting power of these spirits] maybe compared
to being compelled to speak more quickly than one thinks ; for spirits recently
•arrived speak in their own manner like men, but they are thus compelled by
these castigating spirits to speak more quickly, so that at first they abstract
the speech, as it were, from the thought, and the thought is compelled to fol
low, which, until they become accustomed to it, is attended with pain and
vexation; in this manner they are, by degrees, initiated into the habit of
speaking more quickly. They are in like manner, at the same time, initiated
into gyrations ; for this vexation is affected by gyres, which at first are rather
slow, but afterwards quicker.
1014£. But such spirits as are sent thither are, as was said, those who contemn
spiritual and celestial things, or what is pious. f — 1748, Feb. 26.))
* See the author's work on the Animal Kingdom, 255 — 305. — Tr.
t Piety, in the language of Swedenborg, does not mean merely a solemn deportment
when engaged in acts of worship or devotion, but the general conduct ofthe life, avoiding
those thoughts, words, and actions, which are contrary to what is spiritual and heavenly.
Thus piety is perfectly consistent with cheerfulness, and is the ultimate clothing and form
of what is spiritual ; hence, if piety be not observed and treated with the utmost care and
respect in ourselves andothers.it is impossible but that the mind will gradually become 4
habituated to the hatred and contempt of every thing heavenly. — Tr. -*S

LARGER DIARY— Part II. 257
Concerning Gyres,
1015. (There are gyres into which souls must be initiated, in order that they
may be present in the company of others, so as to be able not only to speak,
but also to think together with them, and at length to think rightly ; that is, to
think what is true and good. Such inaugurations or initiations, are as many
as are the kinds of vexations of the serum and of the blood of the human
body. There are also many genera and species, and likewise many degrees
of these gyrations. The lowest degree is that in which spirits can be together
in gyres [without molestation] ; in this lowest degree even the wicked can be
introduced into them so as to accommodate themselves to similar gyres, and
to be present therein as in man, in whom evil spirits can feel and speak as well
as good spirits ; this is effected in a two-fold manner by the mere gyrations
and by a constrained manner of speaking, as was said, that the speech may
agree with the thought.)
1015$. There are also degrees of these vexations and inaugurations, which
are represented in the body, as to the blood ; by its vexations in the gall-blad
der and in the liver, whence is the hepatic bile ; by its vexation out of the bil-
iferous pores, when the lymph is taken away with the purer blood into the
lymphatic vessels.
1016. (Now after spirits are inaugurated into such gyres, especially that their
thoughtmay agree with their speech; they are then still farther vexed as to those
things which are ofthe thought or of the ideas, and the evils which cohere to
gether therein are discerptedor [dissevered], according to their peculiar modes
of acting ; and in this manner those things which are filthy are, as it were, re
moved, and the spirits, [thus purified], are, as to their ameliorated thoughts,
united to better spirits.— 1748, Feb. 26.)
Those who constitute the Province of the hepatic Duct.
1017. Those [who constitute this province] are above the head, and per-
• form their gyres more subtilly [than others] ; they at length form, as it were,
continuous sounds, which are [representations of ] inaugurations into such
modes or gyres. Such are they who have despised the virtues (bona) of moral
life ; respecting which, however, those things that have been said in general
concerning gyres should be observed. They are notfar from the head above,
both to the left and right, according to [their] varieties.
1018. On the left side ofthe head or cranium are those who, in the life of the
body, have despised and assaulted tliose things which are good, or which be
long to the affections; and on the right side are those who have despised
truths, or the knowledges of goodness and truth. According to the falsities
arising from [vain] thoughts and conclusions, thence, the brain is said to be
come hard, a fact which was told me [by one] ; namely, that he often per
ceived similar indurations with me, appearing from a slight cause only, as
also in like manner with others. The pain occasioned by the softening of this
hardness was felt [by me], which pain is various, sometimes dull and some
times acute, according to the quality of the cause, or [the nature of] the fal
sities.— 1748, Feb. 26.
vol. i. ' * , 17

258 SWEDENBORG'S SPIRITUAL DIARY.
Those who constitute the lymphatic Province.
1019. ((The gyres of such as constitute this province are so fine and quick
that scarcely any gyration can be perceived ; it is like some fluid in motion.
Thus there are three degrees of gyration, or of inauguration into gyres, and
also of vexation; — the first degree is that which relates to the gall bladder ;
the second, that relating to the hepatic duct ; and the third, that relating to the
lymphatics.— 1748, Feb. 26.)) On the Mesentery.
1020. ((They are afterwards brought into places which, they said, represent
the mesentery, which is described as being a kind of labyrinth, because they
are congregated there that they may serve some useful purpose, as those
things which are in the mesentery serve for preparing the chyle.))
1021. ((But there are many other ways [of entering into the blood], some of
which lead thither by castigations and by repeated vexations, which continue
for many years, yea, for hundreds and for thousands of years ; such being the
long and protracted circumductions to which some spirits are liable : like
those things which enter into the mouth, some of which as to their essences
are soon, by a short way, conveyed into the brain ; some by the veins there
into the blood ; some enter into the blood from the stomach ; some from the
intestines, and some come into the blood through the chyle ; but all are on the
way constantly castigated, dissolved, and again united.))
1022. Those who most quickly enter mto the blood are represented by those
who act by the cuticles, and are infants and little children, who are carried
into the brain by the shortest way, and are inaugurated into the cortical sub
stance.— 1748, Feb. 26.
On callous Substances. That those things which belong to the left Eye correspond to
those Things which are ofthe right Part of the Brain.
1023. It is to be observed, that on the left part of the brain, or in its left
hemisphere, those things are presented which are false in respect to affections ;
and on the right side those falses which relate to doctrinals ; or, on the left
side are those things which relate to good, but on the right those which re
late to truth. Wherefore the indurations of the callous substances, or of the
skulls, in souls, are thus presented ; which incrustations are such as must
needs be softened, which is effected by various means, as by knowledges, by
informations of what is truth, and also by the sharp (acerbos) influxes of truth so
as to cause pain. After this, the softening is effected by actual discerptions,
or tearing asunder, which is painful. These discerptions are more painful ac
cording to the quality of those things which are false, and which are, conse
quently, indurated; they are repeated, but the indurations still remain, because
they can only be softened by repeated discerptions, and by degrees, both in
things simultaneous and successive, because similar things adhere to the in
terior medullary substance.
1024. The exterior [callosities] relate to things corporeal and natural, or to
the exteriors of man ; these things constitute, as it were, the skull with its

LARGER DIARY— Part II. 259
hairy scalp ; the interior [callosities] relate to the interiors of man acquired by
his interior thoughts. It is falsities which form such hard incrustations ; those
falsities which indurate the skull are falses [relating to things] natural ; those
which indurate the medullary substances are falses relating to spiritual things.
1025. That they are incrustations appears to the sight, and is evident from
the sense [of touch], because phantasies induce pains, but they are only repre
sentative incrustations.
1026. Moreover, things of this kind cannot, as it were, become soft except
truths are fully discovered; as it is falsities which induce [those callosities],
thus truths must resolve them, and induce those things which are soft and
fluid ; for all things flow in their legitimate gyres by truths : but falsities occa
sion those callous substances, and induce cold, density, and a kind of heavi
ness, as may be known in natural things, wherein only determinations effect
forms both hard, cold, and heavy, and soft, warm, and light.
1027. Moreover, the eyes correspond to the hemispheres of the brain, and
indeed so, that the left eye corresponds to the right hemisphere, and the right
eye to the left hemisphere of the brain ; for in this manner the fibres also flow,
and likewise the fibres in the optic nerves ; that this is the case I have been
informed. They also represent a spiritual sphere ; thus the left eye, or the
right part of the brain, represents all that relates to the understanding of truth,
and the right eye with the left part of the brain, represents all that relates to
the understanding of goodness.
1028. The hardness of the callosities, and also the cold and heaviness there
of, are induced, as was stated, according to falsities ; but it is [in reality] the
cupidities, or loves of self and the world, which induce them ; because all
truths and goods are turned or bent to falsities by cupidities, as may be known.
Thus there are degrees of cupidities which have this effect ; but they do not
conglutinate [these substances], but determine them; hence arise the deter
minations mentioned above [1026]. — 1748, Feb. 26.
1029. The external callosities are induced by the corporeal memory, for the
more closely they adhere to that memory, the more solid and dense they are ;
but the things which do not adhere to that memory, are obliterated by the
interior principles which operate into them, and reduce them into a form [or
image] of themselves . On Inaugurations into Gyres.
1030. When spirits are inaugurated into gyres, in order that external things
may agree with internal, so that the speech may accord with the internal sen
sation, which is called thought, they are then compelled to speak more quick
ly, and the thought is, at the same time, compelled to follow the speech [see
above — 1014] ; which, however, is not accustomed to this practice, therefore
it is done with a reluctancy, and, consequently, with pain.
1031. When a spirit is inaugurated he is compelled, as it were, to [observe]
a fourfold step [or measure], so that the sound is, as it were, [like that of a]
quadruped* thus so distinctly articulate, as to be afterwards perceived when
On the proper meaning of this expression see below, 1127 and note.— Tr.

260 SWEDENBORG'S SPIRITUAL DIARY.
their gyration becomes accelerated, of which mention before occurs [1014];
this first inauguration may be compared to simple speaking.
1032. There is also an inauguration which is twofold, terminating in a two
fold long [measure] ; but see what is written above concerning the distinc
tions of gyres [1015].
That Vexations, and thus Purifications, are innumerable.
1033.' (The modes of vexations, and thus of inauguration into gyres, are in
numerable. Some modes continue for thousands of years (and these repre
sent the chyle which flows into the blood in a crude state ; this blood is dissolv
ed and recombined), and this operation continues for a long time ; for there
are innumerable things which are to be, as it were, softened ; and thus, as it
were, to be shaken to pieces.
1034. There are, in the body, as many vexations and purifications as there
are viscera ; thus the variety, as to particulars, is very great, as great as the
variety of viscera.)
1035. (The case, in this respect, is as with the aliments or food which
enters into the stomach ; for souls represent such things as enter therein,
where they are, as it were, triturated. There are some who must be roughly
treated in the stomach, and afterwards in the intestines; there are others wfib-
are immediately absorbed into the veins, thus who are easily purified : there
are some who are absorbed into the lymphatics; there are others again who,,
on their first entrance into the mouth, before they come into the stomaeh, are
taken up by the veins and transpire mto the brain, and thus enter at once upon
a pure circulation ; those who are more pure are carried by the imperceptible
fibres, which are, as it were, venous, towards the brain. There are, moreover,
such as [correspond to] the substances attracted by the lungs from the air,
which immediately enter into the brain ; and these are [as] the purer aliments
of the brain. There are, also, such as are attracted by the insensible tunicles
throughout the whole body, and are thus taken up towards the brain, as in
fants. There are such as [correspond to] the things taken up by the fibres
from the air and from the ether. Thus there are innumerable varieties of them.
But those souls which are vexed in the provinces of the urinary organs, and
in that of th e colon and of the gall bladder, must endure a longer delay, because
the crass things belonging to them thus obstinately adhere. — 1748, Feb. 26.)
That the Blood appears to pass through similar Gyres.
1036. The red blood, or its globules, while it is tender, soft, soluble, and
fluid, appears capable of passing through similar gyres, as spirits when inau
gurated into a society; and, indeed, with quadruplicate measures [terminis;
see 1031-2] ; the blood globule appears to flow in similar gyres, or at least ap
pears to be in the endeavor so to flow, which is evident from its form ; and the
blood which does not endeavor to flow, or what cannot flow in similar gyres,
is exterminated from associating with the rest : thus from the circle, and is
vexed, as stated above ; for the gyre is not a simple gyre, but is voluble in
every possible direction.

LARGER DIARY— Part II. 261
1037. The purer, blood passes, in like manner, through gyres, but of a purer
kind; and this blood, in like manner, is vexed, dissolved, and consociated [or
recombined], and this continually.
1038. Then succeed its vital [parts], which I suppose cannot be so vexed
before those gyres have been inaugurated, which are the incorporations of
those vital parts.
1038J. A comparison of the gyres with the globules of the blood may be
instituted, that it may hereby be evident of what nature these gyres are ; for
the globule^ which do not duly combine are hard, differing from the rest in
their nature, form, determination ; thus in weight, hardness, and temperature ;
wherefore, inasmuch as new blood is continually forming, all [the globules]
not in agreement with the ameliorated blood, are exterminated. — 1748,
Feb. 26. The Difference between Punishments and Vastations.
1039. All punishment in the other life is inflicted for the sake of the amend
ment of him [who suffers it] ; for such punishments have a tendency, as it
were, to take away evils, or to induce a faculty of doing good ; thus all pun
ishments are, in themselves, vastations, because they devastate evils by in-'
ducing the faculty of speaking truth and of doing good, which faculty is
something superadded, as a gift from the Lord : for if evils were only taken
away from man, without gifting him with a faculty of doing good, there would
be nothing remaining in him, because there is nothing but evil in man.
1040. But all punishments are attended with pain, or with reluctancy.
1041. There are, however, vastations which are effected without any re
luctancy, but with consent, so that they even desire it ; in this manner some
are led until they are vastated, thus without reluctancy, as the hewers of
wood, and many others. But these things are effected according to their
faith, wherefore there is much variety in respect to them.
1042. But whether there be any vastation [or divesting] of evil without any
sense of pain or of disagreeableness, I do not know : for those who are intro
duced into heaven are sometimes reduced to the last degree of desperation,
which despair is the inmost of spiril|ial pains.— 1748, Feb. 26.
That evil Spirits and Devils are the Causes of all Evils.
1043. This may be concluded as certain from their continual endeavor to
destroy man: for they desire nothing more eagerly than to do this. Thus
when, iu any degree, scope is given to their license and their lust, they rush,
from the influence of their own delight, and without restraint, to destroy^nen
and their associate spirits ; but they are held in bonds. Hence it could also
be concluded, that as the Lord is the origin and cause of all good, it follows that
the wicked are the origin and cause of all evils. This, however, is not so evi
dent, except from experience continued for some time : thus, from experience,
I know that evil spirits have continually endeavored to cast me into dangers,
even when I perceived nothing of their endeavors, as when they attempted
to throw me under carriages, which attempt was made so manifest to me
that they desired, as it were, to force me [under the wheels], but in vain.
This was also the case when 1 was walking by the side of waters ; a similar
effort is continually persevered in, but it is restrained by the Lord. The case

262 SWEDENBORG'S SPIRITUAL DIARY.
was similar in many other things : they endeavor to prevent all things good
[from coming into effect]; and when this is permitted them, then, whatever
mischief and evil thence result, proceed from them either proximately or more
remotely : in the latter case evil spirits deny that they are the cause of them ;
but, when it is demonstrated to them, as was this day done by a certain ex
periment, they confess that they are the cause, for their spheres of activity, or
of doing evil, are of such a nature that sometimes they are, even unconcious-
ly, in an endeavor counter to good, for their sphere is repugnant to every effort
of good : hence, also, unless it be told them, they are not aware &at they are
the originators of any evil. — 1748, Feb. 26.
Concerning Genii, who are known by [their] various Odors.
1044. (((( Spirits are also sometimes known as to their quality by odors,
but only when it is thus permitted ; the odors very manifestly indicate their
nature as contracted from their life in the body.
1045. Those who have indulged merely in an adulatory style, so as to have
contracted a nature accordingly, and who, in their lifetime, had applied them-
¦selves to the writing of flattering or adulatory poetry, in which there is nothing
but fiction and verbosities, and who, in their manner, if they can but flatter
themselves and others, mix things true and false together,— these have an
odor of vomit, such as arises from the stomach after vomiting ; it is a certain
fetid smell, exciting nausea in others when perceived. But there is a differ
ence amongst them ; in a general way they may be considered as those who
desire to flatter with words and praises, and who thus only act as flatterers ;
there are also those who practice adulation and flattery by their writings and
verses, amongst whom there are also some who do this for the sake of honor
and gain ; that smell was experienced by me when spirits of this kind were
present.— [A. C. 1514.]
1046. Another odor was also experienced, which was like the smell of baked
or burnt bread, which signified those who, in various ways, devote much
study to eloquence, by which, however, truths are expounded ; such [orators]
being at the same time influenced by throve of admiration. It is [a smell]
of bread, because [bread signifies] what is true and good ; wherefore this
odor varies according to the genius of each, and is manifold [in its na
ture]. ))))
1047. ((( I have also perceived a sweet and vinous odor, which comes from
those who from auy lawful affection compliment those whom they love, pro
vide there be truth [or sincerity in their address], but which comes [clothed]
in a certain pleasing form ; hence there is, according to the qualities [of the
affection], a vinous odor. Both these kind of odors have been perceived by
me.— 1748, Feb. 27. )))
There are certain Spirits who are amongst those who are extremely well disposed, who
do not indeed employ their Judgment concerning the Things which happen, but who
cannot, nevertheless, but declare at once the Quality of what they see and hear.
1048. There are certain well-disposed spirits who perceive, as it were,
easily, and not by any acuteness of interior meditation, of what quality others
are, and thereupon quickly pronounce their sentiment, ((saying, " that it is

LARGER DIARY— Part II. 26?
not good, not well, or that it is well," often repeating such sentences ; and
again, "that it must not be so, nor so, but so," and thus they speak according
to the variation which they perceive in others to whom they wish well. Con
cerning the wicked, however, if they are amongst them, they do not so speak
out. Such spirits have an interior sense, which during their lifetime has not
been rendered acute by meditating and thinking. In their childhood they had
been, as it were, dull and unapt to leam ; but as they advanced in life, they
became sufficiently instructed from themselves, and from their own genius,
respecting the goodness of a thing, but not so respecting the truth of the
same. I was also permitted to perceive, that in such spirits there was something
child-like,— a kind of infantine [molliuscula'] simplicity, in which they had a
perception given to them of what is good and true. — 1748, Sept. 14.))
1049. (It was indicated to me, that such spirits belong to the province of
the thymus gland, inasmuch as I had almost a similar general notion con
cerning the use of that gland, that it also served infants, and that the sweeter
or more delightful things of life, by a similar secretion, were communicated
to the neighboring parts. 1748, Feb . 27. Such spirits are also amongst great
crowds, which when tormented [or vastated] they sustain, as may be seen in
the [analogous] description of the thymus gland .)*
On the spiritual Modes of representing Things.
1050. Those who by expressions only. — thus by unconnected ideas com
bined together, that is, by speech — represent things to others, as is the case
with men, can by no means understand how spirits mutually communicate
their thoughts ; and the less so, the more they dwell upon the words and the
material (particularibus)^ ideas involved therein. Nor can those understand
this, who only attend to the proximate sense of the words, or to the things of
the external memory, since material objects only are, from various causes,
there collected. Those, however, can in some measure understand it, who
have more universal ideas, consequently, ideas abstracted from material
things (particularibus).
1051. For the simple apprehension of the subject, which can only by means
of an example be conceived at all; take this statement — that there is no mo
desty (pudor) except it be attended with reverence ; then suppose it is to be
described, what is modesty and what is reverence. These are subjects the
discussion of "which would occupy a conversation of several hours, or, in
writing, several sheets ; for, an investigation would arise respecting modesty,
what its distinctions are, what in general and in particular may be predicated
of them. In like manner, — what reverence is, considered in its various bear
ings. From these discussions innumerable conclusions can be drawn, ac
cording to the idea formed, and the state contracted respecting each subject.
Now all these things are perceived by a spirit at a single spiritual intuition,
without any description [of them], and without any idea formed from ma-
tenal things, and they can be communicated to others in a moment. Thus,
• See the author's work on the Animal Kingdom, ch. vi.— " Thymus Gland."— Tr.
i Respecting this term see above, 295, note.— Tr.

264 SWEDENBORG'S SPIRITUAL DIARY.
they can form ideas from one genus and from one species to another, which
angels can perceive distinctly and together, and immediately know the con
clusions to be drawn from them. Such is the communication of things
amongst spirits ; into that faculty [of perception] do souls enter immediately
after death, but with much variety, according to the life of their cupidities.
Those, however, who have not blinded their rational sight by phantasies, do
so in a more excellent degree.
1052. That this is the case, every man can also understand of himself, but
so obscurely, and those who do, are extremely few in all the world ; and, if any,
they must be found amongst the unlearned ; whilst amongst the learned, or
the erudite, as they call themselves, there is scarcely. one.
That rational Scientifics and natural Things should, by all Means, be obsequious to in
terior Things.
1053. This fact is declared by one single document; namely, that the human
body, with all its members, viscera, and organs, is so composed [as to be
adapted] to all the arts and sciences of nature ; yea, to the most secret
things of the sciences, how many soever they are or can be — all which, even,
to the minutest particulars, are most obedient to the soul and to the will, so
that they have, as it were, no notion but to obey and to serve. This is the
case in the body, which, however, is such as ought to be esteemed as no
thing [comparatively] ; for it must die, and become a carcase. But how
much more is this the case with the sciences which a man learns, which
are nothing, respectively, to those things which are in the body ! — 1748,
Feb. 27.
Why certain Spirits, who are not Angels, are sometimes permitted to enter into
Heaven.
1054. Sometimes, and indeed not unfrequently, evil spirits are permitted to
insinuate themselves, through cunning, into heaven ; that is, into the company
of angels, for thus they are in heaven (inasmuch as heaven is not a separate
place, but the societies thereof must be of a heavenly genius and intelligence) ;
sometimes, that is, in certain states of angels of the exterior heaven, evil
spirits are admitted by imitating goodness, and by putting on [such] a spe
cious appearance, as [to induce the supposition] that they are angels; for
the angels willingly admit them. But when they are discovered, which
arises from their discordance, they are cast out of heaven. The reason [why
they are admitted] is, because the angels are thus to be tried and proved,
whether they are of such a nature as heavenly beings ought to be, for there
is always some feculence adhering to them, which is successively-, and at
different times, to be exterminated ; in this manner the angels are misled, and
their defects made known. Evil spirits are like ferment [or leaven], which,
excites evils into commotion; and if the angels, in such case, suffer them
selves to be misled, they are then, for a time, sent down from heaven, when
they undergo a species of vastation suitable to their states, and are afterwards
again admitted; — these things I have sometimes heard.*— 1748, Feb. 27.
* The angels here meant are only those who are in the exterior heavens ; the angels of
the interior heavens are far elevated above the possibility of infestation and temptation.
— Tr:

LARGER DIARY— Part II. 265
All Knowledges are spiritual Food, but of what quality is known from the End [from
which Knowledge is desired].
1055. All spirits, as it were, hunger and thirst after knowledge, or to im
bibe knowledges which are, as it were, their food and nourishment; but they
especially desire those knowledges which are suitable to their genius ; since
they are for the most part curious [or desirous of knowing] every thing that
occurs to their senses; and when any thing is withdrawn or hidden from
them, they are indignant, yea, angry ; and endeavor with care and anxiety to
ascertain what it is. They are also kept in a certain delight of their life,
when in abundance of knowledges, although they do not know this as good
spirits do.
1056. It is, however, known from the end from which they desire know
ledges, what kind of food is agreeable to them: evil spirits desire with avi
dity to know in particular whatever of misfortune or evil befalls others ; where
fore such food, when they have that end in view, is to be accounted vile.
Thus, from the end whence they desire knowledge [as food] one may con
clude concerning those things by which they are delighted to be nourished.—
1748, Feb. 27.
On the Representation of spiritual Things, and on the Distinction of these from what
is celestial.
1057. There are several spiritual modes of perceiving things. Some are
manifest, and some are, as it were, secret ; they are, however, sufficiently
evident. Spiritual things are represented in a spiritual manner by things
sharp and vibratory [as swords], by fluxions, as it were, both linear and reci-
proeative ; by striate [bodies], and also by white and shining (candida) [ob
jects]; whereas, when a celestial principle prevails, the representation is by
what is splendidly shining, and the like.
1058. In the human body and its viscera, especially in the brain, both in the
cerebrum and the cerebellum, and also in both the medullary substances, and
in the liver and the kidneys ; spiritual things are represented by their striate
substances, as it were, of a medullary [quality], which are especially white :
in like manner spiritual things of the grosser sort are represented by the more
visible ducts, so combined and situated as still to resemble a striate body :
thus by all the ducts (besides the sanguineous) in which any liquid is secreted.
Such striated bodies are, on thi« account, also white ; and if they are most
finely striated [or channelled] they are transparent.
1059. Hence it becomes evident that the cortical substances represent celes
tial things, and in what manner, is especially evident from the cortical sub
stance of the brain ; and in the body, from the quasi cortical substance of the
kidneys. These substances are also first principles, and therein, in the brain,
the [animal] spirit is formed. Spiritual things apply themselves to these, and
from them [as it were] proceed forth. They are, therefore, the beginnings of
spiritual things, because by them [thus in appearance from them] spiritual
things flow forth. They are also of a different color, namely, such as the blood
therein is ; thus white [as the animal spirit], or red [as the grosser blood].

266 SWEDENBORG'S SPIRITUAL DIARY.
1060. Thus also the membranes of the body, and likewise the muscular tex
tures, are to be referred to the class of spiritual things.— 1748, Feb. 28.
1061. In like manner spiritual and celestial things in heaven are distinguish
ed, and in what way they are distinguished may appear from the representations
[in the body] already mentioned. According to the constitution of things by
creation, the male sex relates to the classes of spiritual things, and the female
sex to those of the celestial : hence was the precept of the first marriage, " that
the man should cleave to his wife;" that is, intellectual [or spiritual] things
should be associated to celestial things, that they may be one body.
Concerning those who constitute the Province ofthe Colon.
1062. (((It is known that the colon extends itself widely. In like manner do
those that relate to that province, and who are likewise somewhat distant from
each other ; but it extends in both quarters [to the right and left], as before
stated. There are, however, those who are still more to the left, who are
worse : thus also this region tends to hell, and in this manner the province of
the colon extends itself to hell, or to the infernal tun, as the colon extends it
self into the rectum, which is [as it were] an infernal tun.
1063. But from the description of the spirits in that province, it may be evi
dent who and of what quality they are. They are such as are devoid of mer
cy, and who, without conscience, desire to destroy, slay, and plunder the hu
man race, without any distinction ; whether they be men who resist, or boys,
or women, or mfants ; and who thus, without mercy, desire to ruin and ravage
the human race, and all that belongs to them, for of so ferocious a disposition
are they : even as, for the most part, soldiers and their commanders are. They
are spirits, who, if such license were given them as they had in the body, not
when they were in battle, but after battle, when ravaging cities or villages,
and whatever comes in their way ; would [in that case] be actuated by such
fury, that they would rush with the utmost impetuosity upon the destruction
of all, so that they could not be restrained. In the meantime I conversed with
spirits concerning them, stating what men are when left to themselves, and
when without the restraint of law they are permitted to act, that, in such cases,
they are much more furious than the worst of wild beasts, which do not, in
this manner, rush on the destruction of their own species. (It is different when
men defend themselves from their enemies, and when wild beasts show their
ferocity upon other animals given to them for food ; for this is no otherwise to
be considered than a just defence against enemies who assault them, and as
the slaughtering of animals for the purposes of food .) The celestial angels!
even, beheld this [represented], and were struck with horror that the human
race, on this earth, should be of such a nature : for without seeing the like
spectacle, it would have appeared incredible to them. And I also conversed
with them, [inquiring] could such souls ever be admitted into heaven, where
love, mercy, and peace prevail 1 Would they not, in such case, cherish a
similar disposition of extirpating all, if only license were given them, and if
they could act from love of self and of the world 1 The angels were also in
formed, that, when such spirits see masses of the slain scattered about, to the
number of several thousands ; and when they hear the miserable lamentations

LARGER DIARY— Part II. 267
of the wounded, and behold streams of blood covering their bodies, and also
themselves and their own swords imbrued in human blood, they are rejoiced
at heart and 'are proud in spirit, boasting and imagining themselves to be he
roes; yea, at such a time they sing their Te Deums; and" nevertheless, call
themselves Christians.— 1748, Feb. 28.
2064. Let it therefore be asked, whether this be heavenly or diabolical, or,
if you would rather say, whether it be human or ferine % [that is, such a na
ture as characterises a wild beast].)))
1065. ((Men abhor executioners, whose office it is to punish criminals and
those sentenced to death ; but such as are above described being far worse
than executioners (since they slay, burn and plunder the innocent without
mercy or conscience) — are praised, esteemed, and raised to honors and digni
ties. This was also told to spirits.
Continuation concerning those who constitute the Province of the Colon.
1066. ((Accordingly, spirits or souls who thus rush to the destruction of the
human-race, have their province or allotment not far from hell, for in them
there is nothing human ; but those who have something human, as a sense of
[civil] justice, because they do not wish to be considered by mankind as wild
beasts and tyrants, but who', consequently, from a corporeal cause [only] re
strain themselves from fury, and thus govern themselves, are am&ngst those
who are kept within a [partition] wall, and of whom mention was made above
[993], being those in whom there is no mercy, but only the love of self, which,
however, is the hatred of the human race ; such are also distinguished, as to-
their distances from hell, just as the colon is distinguished from the other in
testines, in continuation from the rectum.
1067. But amongst these there are also many varieties which cannot as yet
be enumerated ; but still they have their places according to those [qualities],
which constitute the varieties.
1068. In whomsoever there is something by which they can esteem what
is good, as that which in the world is called good or sublime ; this in them is
represented by small stars almost of a fiery appearance, not white.))
How it is to be understood that Man, by his own Powers, can avail Nothing to effect
his own Amelioration.
1069. Very many spirits, yea, almost all, without exception, cannot under
stand that they can effect nothing whatever to their own amelioration ; where
fore they also suppose that they should desist from every attempt at willing.
and acting, which [supposition] is in itself false, inasmuch as a man, as well
as a spirit, can always, [as] by his own powers, endeavor and will, whenever
he has not reflexion from the Lord, that he cannot effect any thing by his own
powers. When he does not reflect, he seems to himself to act from himself,
whereas he acts from the Lord, who gives even the endeavor to act ; but
when he can reflect, he ought then to acknowledge that this is also given by
the Lord.-1748, Feb. 28.

•268 SWEDENBORG'S SPIRITUAL DIARY.
On Fornicators, who by deceit allure Virgins to Fornications.
1070. There are some in the world who desire nothing so much as to allure
-virgins, wherever they may be, as in monasteries and in families with theirpa-
rents, or elsewhere, and who insinuate themselves, by various methods and
blandishments, and seduce them to fornication, and thus who delight in. va
riety. Such spirits have relation to the genital members ; but they are out of
that province. When they become souls and spirits they retain the same pro
pensities, and they likewise have the art of insinuating themselves into socie
ties. But because their thoughts are manifested, when at the first time after
death they have insinuated themselves, they are then known, for such dis
cernment is inseparable (adhmret) from all good spirits, because the better spir
its and angels know it. Then they wander about, and wherever they come
they are rejected, and if they have insinuated themselves, they are expelled
and punished. For their blandishments are deceitful ; thus at length they are
admitted into no societies. But because these things take place according to
the varieties of minds, which are numerous ; as, the cupidity of seducing in
nocents and afterwards exposing them [to prostitution] ;— having delight in
varieties : and likewise the cupidity of alluring wives from their husbands, by
insinuating themselves into their company, and thus destroying conjugial
love ; — since there are such varieties, the genera and species of the punish
ments are .accordingly manifold and various ; and the time of vastation in des
erts is of longer or shorter duration.— 1748, Feb. 28.
On the Punisfiment of a certain Spirit who desired to do every Thing from himself as
though he were alone, being at the same Time deceitful.
1071. A certain spirit, who is now also present, but at a distance, above the
region of the forehead, desired to arrange all things from himself, and to speak
as though he were alone [that is, entirely separated from others], so that he
was not solicitous whether other spirits were also present, because he desired
to arrange all things, even to the minutest particulars, from his own brains.
He was, at the same time, an insinuating spirit, for he was permitted to insin
uate himself into some societies of the exterior heaven, because he had been
accustomed to insinuate himself amongst married women, in order to seduce
them or their unmarried daughters to fornication ; thus his insinuations were,
at the same time, deceitful.
1072. This spirit, when he was several times rejected from the societies of
the exterior heaven, appeared to speak and act from authority, [thus] as it
were, above spirits; but because what he said was deceitful, and himself at
the same time proud, he was severely punished ; the punishment continued
for about half an hour.
1073. (((((((He was acted upon by evil spirits according to a certain mode
of discerption [or tearing to pieces], and first about the province of the genital '
members, afterwards lower down. He was [otherwise] grievously discerpted,
especially about the region of the head, the mouth, and the gums, so that the
dilaceration was miserable. It was a force acting into reciprocal vibrations,
and also into its accustomed gyres. These motions are always attended with

LARGER DIARY---ParT II. 269'
nSltictahcy at every point and at every moment; a continual reluctancyis in
sinuated, which increases the pain, and in the meantime there is nothing taken
away from his intellectual perceptions,))))))) so that he could, in like manner,
rierceive or understand the nature of the punishment, as when he was not in
the punishment, hence the sense of pain [is increased] ; he had also no power
of saying anything which he did not feel, so that he could not endeavor to de
ceive by falsities. Moreover, it was not permitted that the punishment should
be completed any sooner, that is, that he should reform and repent in conse
quence ofthe punishment ; but should more obstinately reluctate, and should
feel it the more,— and this by degrees, that his punishment might be longer
protracted. Wherefore this discerption was different from other punishments
by discerption ; so that they vary according to the evil nature or disposition
contracted. 1074. Such punishments do. not take away the [evil] nature [of the spirit],
but they have their effect, — that when about to repeat the offence, the spirit is
reminded Of the punishment, and is thus deterred [from doing it]. Hence it is
either fear or shame w,hich can deter them from doing evils ; but when the
fear or shame is removed they are, nevertheless, like themselves.
(((But punishment once inflicted does not suffice to bring such to this state ;
it must often be repeated, so that something each time is subdued; and this
is wont to be done during many years, and at many repeated times. — 1748,,
Feb. 28.)))
From the cortical and striate Substances ofthe Viscera it may be concluded concerning
the Difference of Spirits in Respect to Things spiritual and celestiah
1075. The [most] universal distinction of spirits is into spiritual and celes
tial, hence arise all intermediate differences. Every member and viscus of the
body is such that in every part, even the minutest, there are fibres peculiar to
the part, which, in different ways, spring from the blood vessels. Thus also
in the eye, where the vitreous humor is, there is (as I conceive) a cortical
substance, but not a striate substance ; in the crystaline lens there are striate
substances, but such as are harder ; and in the other viscera there are also
striate substances ; there are similar substances in the tunics of the intestines,
where there are labyrinthine windings of the vessels, and also in other parts ;
the very capillaries, as they are called, derive their nature from these princi
ples, so that they represent a principle in every point. It is in like manner
the case with what is spiritual or rational,— in which, if the principle be not
continued so that the principles be [in the principiates, or] continued, it is of
no moment and of no use ; it becomes torpid and is disjoined, not to mention
many things [in illustration].— 1748, Feb. 28.
On Government, considered as universal and as particular (singulari).
1076. I have now conversed with spirits concerning the universal govern
ment of the Lordj stating that a universal cannot be given except it be in things
most singular; and that what is universal exists froni things most singular,
as what is general exists from particulars . Thus, then, without singulars a uni-

270 SWEDENBORG'S SPIRITUAL DIARY.
versal could not exist ; for, in that case, it would be a universal nonen
tity, as was demonstrated in a spiritual manner by a general intuition from
[viewing] the government of the soul in all points of the body : for, unless
the government of the soul were in the minutest particulars, so as to arrange
all things in order to their respective offices and functions, all things could by
no means subsist under its universal auspices . Although this appeared so
clear from demonstration, arising from a spiritual intuition, that it could not
be demed, there were, however, many spirits who began to excite doubts,
from the memory of material things (particularium), when there instantly arose
a general obscurity ; just as [would be the case if] what has been now said
and proved should be stated to some learned man of the present time, for his
doubts composed of very many [reasonings] as concerning the soul of brutes,
and the like ; as also, from his own [erroneous] notions concerning the soul
and body, induce a similar and even denser cloud. . And, if any doubts were
to be excited in a distinct form (per se), then the mind, from a universal and
clear idea, would be determined to a particular, doubtful point: thus all and
every thing would be confounded, and would end in negation, as it would on
other similar subjects likewise. All this was affirmed and written in the pre
sence of a multitude of souls and spirits ; nor could they infer a single doubt,
because they see that such is the case, for they are withheld from the declara
tion of any particular doubts.— 1748, Feb. 28.
On the Memory of material Things (particularium.)
1077. Whilst man lives he does not know that he possesses any other
memory than the memory of material things /(particularium),* because he has
not reflected upon those things which belong to his interior memory, [nor does
he know] that without an interior memory he could not possibly reason.
Still less does he think on the memory which is still more interior, without
which he could by no means understand what is true and good. Respecting
the memory of material things, and also respecting the interior memory, I
have sometimes conversed with spirits, who can know this subject better than
man, inasmuch as it can be presented [representatively] to their very sight,
as I have experienced. For the memory of material things can be removed,
and the interior memory opened to fhe sight, which is like a snowy soft sub
stance (as may be seen described above). Moreover, spirits hence know that
they do not enjoy the memory of material things, which is like a callous sub
stance cohering together; nor is it permitted, from various causes, that that
memory should come into use. Hence it is that spirits have so many privi
leges above men, Which could not possibly be the case if they spoke from
that corporeal memory ; but they speak from the interior memory, when they
appear to themselves to speak no otherwise than from their own natural
memory. For [on particular occasions] they speak from man's memory of
natural things,- and they enter so entirely into the possession of it, that they
can cite thence whatsoever he has thought and done ;— see [885 — 891, and]
elsewhere. * Respecting the term " particularium," and the sense in which the author here, an*
also in many other parts ofthe Diary, employs it, the reader is referred to the note above,
295.

LARGER DIARY— Part II : 271
1078. Moreover, those things which are philosophical, and which relate to
universal principles, belong also to the memory of material things, as likewise
do spiritual and celestial truths. It is only the understanding of these things
which belongs to the interior memory. — 1748, Feb. 28.
1079. The memory of material things (particularium) can be called the cor
poreal memory, or the memory of material ideas. The interior memory can
be called the natural memory, or the natural spiritual memory ; the more in-.
terior memory is the [purely] spiritual memory. That which is inmost is ce
lestial, which is produced by the Lord alone, from Whom it is : thus also the
interior or spiritual memory, whence the understanding is derived.
How filthy Loves are manifested with some Spirits in the Heaven of Spirits.
1080. There suddenly appeared to me, in rather a clear light, a man with a
bluish-white garment, upon whose knees there was another, who was, as it
were, a semi-devil, whose appearance, which struck me with a certain degree
of horror, was above the region of the forehead, to a certain height.
1081. That the spirit was clothed in a bluish-white garment, signified that
he wag a well-disposed spirit ; and his having such a figure upon his knees,
denoted that ' he was [then] cherishing some filthy love represented thereby ;
I could perceive that a filt,hy love was thereby signified, and also from the
fact of his sitting upon the knees.
1082. Afterwards, when the man himself thus clothed perceived this, he fled,
crying Out, that he did not wish to have the image of such a love. Thus are
sometimes manifested to spirits, especially to the well-disposed, by such liv
ing experience, the filthy loves they [occasionally] cherish, and which they
then abhor.*— 1748, Feb. 29.
Concermng. those who prof ess themselves to be Christ.
1083. Thereare those who , profess themselves to be Christ, concerning
Whom we read in the Evangelists and the Apocalypse : in the other life they
are manifestly distinguished, and, indeed, by a certain flame with which the ca
vity of their mouth (bucca) seems blazing, so that at a distance there appears
only an open mouth, fiery or, flaming; Such they appeared to me; and I was
told that they are such [pretenders]. The. face appeared to me thus only ob
scurely flaming, verging to blackness, — it appeared small ; and there was a
head-dress or cap on the head, folded together like the turban of the Turks, but
of black [cloth]. Such spirits are distinguished by this cap, and also by the
flamy appearance of the mouth, by which it is known, in the other life, of
what nature they are ; wherefore spirits shun them, nor can they be associated
to any, except to such abominable spirits as are like them.
1084.- But those spirits who acknowledge such for Christ, are, in the other
life, also distinguished from others, both by their caps, which are black, but of
a square form, and flat above, and also by the appearance of their body, which

* This article is highly instructive, to teach us how much we ought to watch against
indulging impure and Unworthy thoughts; since,, in the other life, everything must be
manifested in a manner corresponding' to the, evil cupidities we may cherish.— Tr.

272 SWEDENBORG'S SPIRITUAL DIARY.
is brawny, and naked to the loins, but black as if from perspiration, with some
thing black mixed up with it ; thus their body is dark. Moreover, when tbiey
approach, they make, as it were, circles with their hand over the head of
another, as though they were casting some water over him.
In this manner spirits are distinguished j for they appear in such forms as
Often as they are revealed to others, so that front the aspect alone they may
know who they are and of what quality. — 1748, Feb. 29.
¦ • . ', ' - • ' . r
That Nothing can flow from evil Spirits into heavenly Societies tor into Heaven,, but
that when; Spirits perceive this, they flee apipy,, , ,
.1085. I was m a certain heavenly society, butthroiigh intermediate spirits ;
and in the mean time, when I was in that; society, the communication wife
the spirits who formerly conversed with nfet and whose operations flowed
into me with a manifest perception, was so sensibly deadened [or obstructed],
that nothing belonging to them could enter into the sphere hi which ItwasT—
a fact which I manifestly perceived ; it was as though by a lubricative.merU-
um, [an impingingfpr.ee] were weakened, whenever such spirits would .com
municate their influx.' Wherefore also, a certain spirit lamented, skyiBg,;that
he could no longer have any influence, and; being ^tt the s.ame' time indignant,
he desired to flee away. Thus evil spirits can have no [immediate] commu
nication with any heavenly society ; but yet, whenever it is well-pleasing to
theLdrd, st similar communication is granted, [but mediately, or] by'means of
spirits of an intermediate quality.^1748, Feb. 29.
That tfiere are Representations which can never be described in Words.
1086. There are also such. representations, and likewise transfusions (deriva-,
liories) oi representations intd.any other subject (rem), or object, as cannot pos
sibly be described, because "they cannot be'ebneeived by the natural mind;
and when I thought of describing, in words, theserepresentatipns, such as the
things which occurred to me during the past night, my understanding cqnld
not comprehend them ; bht whilst they, exist they are so significative and, so
strikiiig, that it might be thought they areas perceptible, and as easy to be
expressed as natural things. But presently, when the inind is awake,. and is
intent upon the things seen, it is entirely^gnoraiit of what nature they were,
and thus of what they consisted. Suchrepresehtation>exist, chiefly, in sleep,
and when one is just awake from sleep, when rile objects of the senses and
material ideas are withdrawn from such as are [purely] intellectual.— 1748,
Feb. 29. Concerning the decorations of the Rainbow.
1087. There- were also represented Certain decorations, as it were, which
are celestial and of many colors, not as Of the rainbow, still, however,
iridescent or rainbow-like; for' they are heavenly arches or bows, with colors
variously combined, and wliich are conjoined, and in a celestial style and order
succeed one another. Hence are the decorations which appear before those
who are in the, heaven of good spirits, and which are variegations of their

LARGER DIARY— Part II. 273
natural minds, in this manner represented before those who are of such a na
ture ; so that the varieties of such representations or decorations are as nu
merous as the minds [which they represent]. These are distinct from the
decorations of the spiritual [angels], concerning which see elsewhere. For
these bows or arches thus formed are celestial, and extend themselves on high ;
whereas the spiritual appear as though delineated upon walls. — 1748, Feb. 29-
On Previdenee and Providence.
1088. It is indubitable that the Lord governs the universe, which govern
ment is called Providence. Evils, however, are not provided, but foresees
(prasvisa), and in like manner permissions. But that it may be understood how
the case is, Previdenee relates to evils : but Providence is the arrangement of
them to good ends. There is, however, no chance ; that is, no evil can hap
pen by chance. But all evils are so governed that no evil whatever, but what
conduces to some good, is permitted to befal either men or [departed] souls;
consequently nothing is permitted but what must have been so foreseen, be
cause it cannot be otherwise. Therefore, it follows that various evils are so
turned as to have such a form, and no other ; and it cannot but be [that evils
occur] in a state so perverse. Thus, it is Providence alone which governs, for
foresight is thus changed into Providence, and thus evils are so provided as to
be conducive to good; since, if the foreseen [designs] of evil spirits were per
mitted, they would tend to the destruction of both men and souls. Wherefore
the evils intended by evil spirits are turned into such things as are to be per
mitted.— 1748, Feb. 29.
Concerning those which constitute the Province ofthe Ear.
1089. Such as constitute the province ofthe ear are closely adjoined to the
head, about its middle region, a little to the left ; and there are some in that
region who, even with their lips, endeavor, as it were, to press (lambere) that
part ofthe head ; but they vary according to their distance from that part of
the head. They are also a little to the front ; but they extend themselves al
most to the left ear : they closely touch the head.
1090. This appears to be similar to the sounding province within the dura
mater, and which is just where the jugular vein is, as also the insertion of the
acoustic nerves ; so that the jugular vein is, as it were, that mouth which they
thus press with their lips, and with some similar adhesion (sic) the nerves in
sert themselves towards the ear.
1091. They do not speak, but are silent; nor do they so much belong to the
spiritual class as to that intermediate, between the spiritual and the celestial.
-1748, March 1.
On the State of the dying, and of those who are raised from Death.
1092. ((I was this day, in the morning, put into the condition of those who
die, in order that I might know what is their state when dying, and also their
successive states after death. [Thus], dead indeed I was not, but yet brought
into a certain state of insensibility as to the bodily senses ; [my] mterior life,
vol. i. 18

274 SWEDENBORG'S SPIRITUAL DIARY.
in the meantime, remaining entire, so that I might therefrom perceive and retain
in memory the circumstances incidental to those who die : for my respiration
was not wholly suppressed ; and so long as this remains, man is sensible. If
the respiration, however, be such as 1 then had, man hath sense from things
internal, but not from objects of the bodily senses, or from things external.))
1093. (In order, therefore, that the communication [with these] might in
some degree be intercepted, my respiration also was tacit and insensible.)
1094. ((First of all, the heart was occupied by celestial angels, and with
whom, in respect of this whole province (cor), I seemed to become so conjoined,
yea, at length so identified (uniebar) that there scarcely remained aught of my
own [individuality;— 601]. This state continued for some hours.
1095. Wherefore the first state of one dying, is that [in which] I could not
hear those of the spiritual class, or those who speak, unless, as it were, at such
remote distances from them, as to have scarcely any or the least possible
communication with spirits who at other times conversed with me, [or] so
that they were but merely audible, yet as without having any communication
with them. Nor were the spirits otherwise persuaded, in respect of my state,
than that I was dead ; for I heard them express but this, that I was deceased,
and consequently removed from the life of the body. This incident befel me,
whereas with others who are in the dying state, but who do not, like myself,
converse with spirits, the like does not occur.
1096. In the meantime celestial genii guarded the province of the heart, so
that I might not be left to spirits [only]. Moreover, there were certain ones
who sat beside my head, who also were good genii, or celestial. For it is
universally the case, that such angels should sit at the head during man's ex
tremity, even as we read of the angels [that were seen] in the sepulchre of the
Lord. Thus it is done to every human being at his death.
1097. Celestial angels are such as [in general] speak not, but only signify
their thoughts or interiors by communications, which at that season are effec
ted through the medium of the face, on which they induce the like expression
or configuration (fades) to that of their own faces, as then existing ; so that
one can manifestly perceive the changes induced upon his countenance, as
twice I perceived such a change being wrought in mine, at the same time
hearing them say but this only, — that it was [from] their faces ; for, as there
were two celestial ones who sat by my head, so the changes (fades) occurred
twice. By this means they know whether a man is dead or no ; for, if the in
fluence Of their faces (fades inducts.) is acknowledged as theirs, then they know
that the man is dead.
1098. Moreover, they also induced upon me certain changes about the region
of the mouth, whereby they were able, after their own manner, to converse
with me, and to signify their own thoughts ; for it is common to those who are
of the celestial genius, thus to converse by means of the oral region ; and such
mode of language being celestial, is [although tacit, well] understood.
1099. So that when any man is dying, immediately celestial angels are then
and there present, and, sitting beside his head, they attend continually, thus
guarding him from the approach of evil genii. This service they render to
every man ; yea, and these celestial beings remain with him long, even after

LARGER DIARY— Part II.

275

the soul is released from its corporeal tenement. Nor is it material whether a
man die in his bed, or whether in battle, or in some other manner ; since all
that is vital of man, however scattered may be the parts of his body [wherein
such vital substances are], yea, were it possible, even thousands of miles
asunder, would nevertheless be re-assembled in a moment, and form a one ;
[such is the power of Divine Love], and similar is the effect [979].)) [See
also 300.]
1100. ((The celestial angels also perceive, by the medium of spirits, an aro
matic odor, as when a corpse is embalmed, which odor it was likewise
granted to me distinctly to perceive, and this also twice, as being caused by
the presence of the [two] celestial angels ; when what is cadaverous is not
perceived [as such], but [as] an aromatic fragrance ; whence also evil genii
are deterred from approaching, and especially [evil] spirits. Moreover, a
smell was perceived, as of human excrement; but still not so disagreeable;
and for the same reason, namely, the presence of celestial angels.
1101. In the meantime I was, in respect to the interiors ofthe body, or the
region of the heart, closely conjoined with celestial angels. At the same time
my pulse was regular, as I perceived from the touch (digito).
1102. In respect of the thoughts which man entertains at the point of death,
that is to say, holy and pious thoughts, I was informed that they long adhere
to him, and are continued, as was also made evident to me, by certain thoughts
which were so retained [iu my mind]. In general they relate to eternal life,
while but few inquire about salvation or happiness; for the chief subject
presented to their mind is eternal life, and upon which, by the influence of
celestial angels, they are kept meditating. This, from their own information
(ut mihi dicebant).
1103. In such a state they remain after death, a longer or shorter time, ac
cording to the state of their life, until the celestial angels quit them, and they
come among spirits, or are associated with spiritual [angels], with whom
whilst they associate, their life is altogether like what it was in the body, nor
are they at all aware but that they are [still] living in the world .
1104. Moreover, so soon as the interiors of the body wax cold, the vital sub
stances in man are thence separated whereinsoever contained, yea, even
though they were inclosed in a thousand labyrinths ; for such is the efficacy
of the Lord's Resurrection, that is, of His mercy, that it is no otherwise than as
a living and mighty attraction [see 328] ; for it is the power of His mercy,
from which He desires to draw all mankind into eternal bliss, thus to Himself.
Such a living attraction I formerly even felt, and that so sensibly as to be able
to know somewhat of its nature, whilst all doubt as to its existence was re
moved. Hence, then, it is, that no particle of vital substance can remain in
the recesses of the material body, but all must needs be drawn forth. As this
is effected by the medium of celestial angels, so, for this end, they are ever
present with persons dying ; at which time also it becomes impossible for an
evil genius to approach.))— 1748, March 1.
1105. ((During a considerable time, even for some weeks, celestial spirits
abode with me, occupying the region of my head ; they spake not at all, as
thinking only, and that too in so tacit [or latent] a manner, that I could know

276 SWEDENBORG'S SPIRITUAL DIARY.
nothing of the subject oftheir thought, except that they made no account of
the fallacies and falsities of spirits (spiritualium) but as puerilities, yet by no
means deriding them, thus accounting them as nothing, themselves remaining
in their own tranquil state, still continually in meditation ; whose presence,
though they seldom speak, I could manifestly perceive, yea, more manifestly
than can be expressed. Even now they conversed with me, yet not as those
who are of the spiritual class, but in an interior manner without sound. Their
speech is, if one can conceive it, like [common] speech if devoid of sound.
And yet now they even speak audibly (per voces), which is but seldom the
case, and is a sign that in this manner they even begin to talk with souls who
are deceased, whom they do not forsake, but closely adhere to them as to
the region ofthe head.
1106. When the instant is arrived when one is to associate with those who
are of the spiritual class, in order to live, to all appearance, ap in the life of
the body ; then, first of all, those spirits approach who represent the outer
most province ofthe eye, or of the tunicles which cover the eye; they ap
proach [I say] who are of the province which is between the left eye and
the bridge of the nose (lotus nasi superius) , when they desire, as it were, to
strip off the coats or integuments from the eye, and to cause the person to
see, which is a sign that the soul is then about to enter among the spiritual
class. The same spirits were also present with me, and showed in what
manner they strip off the tunicles, in order to the development of the eye;
which, as I was not dead, they were unable, with [all] their effort, to effect.
However, it is by such [apparent] evolution of the membraneous coats [of
the eye] that the use of light is granted. ))
1107. (( When the soul begins to be associated with spirits (spiritualibus) his
first association is with good spirits, who as yet know not of what disposi
tion he is, and render him all manner of good offices; concerning whom
mention occurs elsewhere. But when they perceive that he is not such as
that he can remain in their company, he is then received by others, and this
with a variety, according to the nature of his life contracted in that of the
body ; until at length he comes into a state of devastation, on which subject
much is stated elsewhere. ))
1108. The speech of the celestial angels, when they converse from heaven
through the medium of spirits, is softly flowing, having nothing harsh or
abrupt (striatum), that is to say [as understood] of sound.
1109. When spirits speak [as] from celestial influence, it is then most dis
tinctly perceived by the sound whether it be from heaven, or whether, at
the same time, in part from themselves ; for, when it is from heaven, their
discourse is liquidly flowing, and without impediment ; but no sooner is
anything of abruptness perceived therein, or as accessory thereto, or anything
less flowing than before (not to mention the characteristic [of heavenly
speech], which cannot be expressed by words), than it is discordant, nor does
a spirit then acknowledge the truth thereof, but immediately perceives dis
crepancies, which, whenever they occur, are from the spirit [speaking].—
1748, March 1. [See A. C. 168-189.]

LARGER DIARY— Part II. 277
Such as from Self-love desire to destroy the Innocent, or in whatever manner to injure
them, take the Way towards Hell.
1110. There were spirits whom I considered to be good, because they were
in the company of the good. They were, however, actuated by a certain cu
pidity of usurping to themselves those things which belong to the good and
the innocent ; being of such a spirit, although in the company of the good,
they suddenly took the way behind, towards hell ; at which I wondered, not
suspecting any such thing. But I was told, that every such actuating princi
ple and inclination,— namely, the desire of taking from the innocent their life
and property, which they possess by right, has hell in itself, which was the
reason why they took the way towards hell. — 1748, March 1.
That the Life after Death is of such a Nature as it actually is, was not believed by
Souls.
1111. The souls of those who were known to me during their lifetime, have
often confessed, that they had never believed that there was such a state [of
things] in the other life, when so many changes and punishments and the
like, are to be undergone. And further, that they never could imagine that,
in the life of the body, they had believed things so false ; and that the doc
trine of faith [considered] as alone effective of salvation, is of such an [er
roneous] nature ; especially ¦when they reflect, that there is nothing in them
selves, nor can any thing be said by themselves, as from themselves, which
is not evil ; and that that only is good and true which comes from the Lord ;
and, moreover, that scarcely any had ever believed that the Lord Jesus Christ
governs the universe, both heaven and earth ; besides innumerable other
things which in the life of the body were unheard of, and which, for that
reason, until they actually befal them, seem incredible. — 1748, March 1.
On the Delight of celestial Angels.
1112. ((((( As the celestial angels are distinct from the spiritual in other
things, they are also distinct in the sense of joy ;— the joy ofthe celestial an
gels is a certain delight which cannot be described,))))) — ((((((((( still less can
it be understood, except by those who have been permitted by the Lord to
know it from experience ; for it fills the whole body with such delight, as I
was permitted to experience for a long time together : it was a manifest feel
ing over the whole body, coming, as it were, from the heart, and softly dif
fusing itself throughout all the fibres ; not dissimilar to the utmost degree of
delight experienced by conjugial partners, when in their joy ; but diffus
ed))))))))) from the minutest [fibres] to things more compounded. But it
should be well observed whether it proceeds from the inmost things, or
whether it remains only in externals ; concerning which see above [379].—
1748, March 1.
That the Lord governs the Universe. The Spirits of the Planet Jupiter.
1113. (The spirits of the planet Jupiter remained with me for several
¦weeks, and they had their emissaries who occupied the region of my head,

278 SWEDENBORG'S SPIRITUAL DIARY.
and whose presence I always manifestly knew, for they are celestial, and
speak but little, if any thing. They only think, [often] reflecting profoundly
upon the infidelities of the spirits of this earth, which, however, they regard
as nothing. Now, as they had been so long in such a sphere, a momentary
doubt occurred whether our Lord could be their one only Lord. This doubt,
however, only continued for a moment ; and they were immediately asked
whether, during the time they had been with me, they had had any other
Lord, or whether they had a perception concerning any other Lord ; when
they immediately perceived in themselves a confirmation [ofthe truth], where
upon they were instantly [again] present. But all this occurred in a moment
only ; nor are they willing that I should divulge this, lest they should be ac
cused of any unbelief, whereas they know this more than others, as they now
declare to me.— 1748, March 1. (Their speech is like something flowing inte
riorly, but still pouring itself forth in expressions, but cannot well be described.)
How small [comparatively] the Number of Mankind would be within 1000 Years,
even supposing there are thousands of Worlds.
1114. The inhabitants of the planet Jupiter perceived that I was thinking
about the multitude of men or souls, if there were a thousand planets filled
with inhabitants, as our earth is, within 6,000 years, I then showed them
this calculation : that if there were 1000 earths, within 6,000 years the inhab
itants would not fill such a space as their planet appears to us to occupy.
For let one generation be 35 years ; hence within 6,000 years there would be
171 3-7 generations; if, therefore, the men living at the present time on this
earth were to be multiplied by 171 3-7, they would not fill even the thousandth-
part of the surface of this earth. And if the space to the centre of the earth
were to be considered as void, and taken into the account, it might be con
cluded that there were there thousands, yea, myriads of earths in the universe,
a globe containing the population of so many myriads of earths, would not ap
pear before our eyes so large as their earth. — Even on such a supposition (sic)
the quantity is so small as to be almost nothing in respect to the universe.
Moreover, if the universe were filled from one end to the other, it would, ne
vertheless, appear as nothing in respect to the Lord, who is infinite. — 1748,
March 1. Continuation concerning the State ofthe Dying.
1115. (When those who are of the province of the eye, who are good
spirits, seem to themselves to draw off the membraneous tunicles of the eye
towards the septum ofthe nose, then there appears to the soul somewhat lucid,
but obscurely [seen] ; as when a man at first waking looks through the [half-
closed] eyelids, and perceives any luminous object. Still, even in that state,.
souls continue, as it were, between sleep and waking, because they are
guarded by celestial angels, thus in tranquillity, for the state of souls is [then]
tranquil ; at which season, as though one saw through a [supernumerary]
membrane ofthe eye, there appears, but obscurely, somewhat of a celestial
color, with a little star. But this occurs with some variety.

LARGER DIARY— Part II. 279
1116. Afterwards, in the like gentle manner, as from the eye, so also from
the [whole] face, there appears to the soul as though somewhat were drawn
off, [to signify] that he is putting off the man-state (humanum) ; but all this so
gently that the same spirits who are now here present, withhold me, by
every means in their power, from using any expression implying pain ; a sign
that they are then afraid lest anything be felt but what is of a gentle aud
soothing effect, for they love all with whomsoever associated ; thus also,
every soul whom they attend. So when they have, in appearance, or accord
ing to the perception of him who is the subject [of the operation], removed,
as it were, part of the face ; they then induce a perception on his part that he
is a spirit, as was also induced upon me, and this even on some former oc
casions. )
1117. (( Afterwards, however, a new state of life commences, although
then, at first, their life is one of much joy and happiness ; for the soul appears
to himself to have arrived at life eternal, which was represented to me by a
bright light, inclining to a beautiful yellow ; by which is signified his first
state of life, namely, that it is celestial-spiritual (ccelestis cum spirituali).
1118. This is soon succeeded by the spiritual life, when he is received, first
of all, into the society of good spirits ; which was represented to me by a
youth sitting on a horse, but the horse's head was turned towards the quarters
of hell, whither he desired to direct him. But he could not move a step, how
ever desirous, being kept in one place ; by which was signified, that if the
reins were then given to his intellect or reasonings, he would rush directly
towards hell ; wherefore he is kept stationary, and is refrained, as it were, with
a bridle. The representation of a youth is, because he then appears to him
self to be, as it were, in the flower of youth.
1119. After finding it impossible to stir the horse from his place, his next
state of life was represented to me by his alighting from the horse, and ad
vancing, on foot, to the place where I was ; by which was signified that thus
he should be imbued with knowledges of truth and goodness, so as to know
what is true and good. Thus he is instructed, and that with variety; for,
whilst he is about to undergo punishments, he ought to be informed, by the
knowledge of truth and good, of what sort he is in himself, and what is the
quality of his past life [in the body].
1120. Afterwards he is conducted more and more towards heaven. This
was represented by oblique path-ways which led upwards, but gradually
[lente). The effect of knowledges, both then and constantly afterwards, is
that he not only knows, but confesses that in himself there is nothing good :,
and without [such] confession within himself, that is, acknowledgment, no
one can be led towards heaven, where all societies are in the truth and good
of faith towards the Lord ; for without an internal acknowledgment [of what
a man is in himself] there is no healing [or salvation]. — 1748, March 2.))
That whatever is in the whole Body, serves as a Use to every Particular therein.
1121. In the human body this is an arcanum still hidden, that whatever any
viscus or any part of the viscus, even the smallest, requires for its nourishment
and preservation, it derives from the universal body, both from the fluids,

280 SWEDENBORG'S SPIRITUAL DIARY.
that is, from the mass of the blood, and from the solids, which concur either
directly or indirectly to assist in this use ; so that the whole is for every par
ticular, wherever it be in the body ; and the particulars consider nothing as
their own, but devote it to the common good, wherever required. This is an
arcanum in relation to the living body, which can be confirmed and demon
strated by innumerable considerations, because it is a truth.
1122. ((((It is the same in the greatest body, or in the kingdom of God Mes
siah, both in the spiritual and celestial [kingdom]. Whatever any angel re
quires for use, all things, whether they be near or more remote, or most re
mote, consequently the universal heaven, concurs, in various and manifold
ways, to give it, — such is the nature of the Lord's kingdom.
1122J. Thus the universe, even to the minutest particulars, concurs to the
amendment and improvement of man, according to the order continually and
constantly established by the Lord ; thus also all things contribute to the hap
piness of each : and how this is effected, volumes would not suffice to show ;
but still it is an eternal truth. This was [written] before spirits and angels,
who tacitly affirmed it.— 1748, March 2.))))
The Speech [of the Inhabitants] of this Earth is scarcely intelligible to the Spirits of
the Planet Jupiter.
1123. (The speech of man is indeed understood by every spirit, wherever
bom, even by those who are of the planet Jupiter ; but because the spirits ot
this planet are celestial, and they think in a celestial manner, they have, as it
were, an imaginative speech, and which they express not with words, but only
with ideas, as it were, continuously [flowing] ; whereas our speech, being dis
tinguished into words or expressions, is like somewhat scattered which must
be collected, and thence a continuous idea is to be found. It was therefore
said, that this speech is scarcely understood [by the spirits of Jupiter] ; be
cause we form a general idea so incoherently [expressed] mto a continuous
idea, when they can in a moment comprehend more, than in the other way
can be [comprised] during many moments ; and that too concerning things
which are scarcely expressible [in words] ; accordingly, a man who is intent
upon thoughts [only], can better understand a subject than when he has his
thoughts immersed in the speech only, thus in the expressions, or, as it is said,
dwelling on the lips ; which is a merely external [state of thought]. — 1748,
March 2.)
1124. (But those spirits who speak only, when they desired to imitate those
who think only, could not, because all their thought was in the speech, both
when they themselves spake, and also when they heard others speaking. The
experiment was made with them, that they should think and not speak, as the
spirits of Jupiter do ; but they could not, — their thoughts passed off into a
kind of murmur.)
1124£. There are those who both th ink and speak, but when the speech does not
agree with the thought, it is very clearly perceived in every word, and every
sound of the voice. The disagreements between the thoughts and the speech,
derived from habit during the life of the body, are so strikingly manifest in
spirits, that they instantly perceive it from every sound of the voice, so that

LARGER DIARY— Part II. 281
they are cast out from the societies of the good, when they suffer grievous
punishments,— and of long duration ; for nothing dissident between the thought
and the speech can be tolerated in the heaven of good spirits, still less amongst
angels. Wherefore the first thing to be done is, to unite and harmonise the
thought and the speech, which is effected by various modes of torture. For it
is better that a spirit be entirely depraved, than that he be thus dissident; for
in this case he is deceitful, and desires, from some selfish motive, or from lucre.
to deceive his neighbor. It is sometimes permitted that such spirits insinuate
themselves into the societies of the well-disposed, and even of angels ; but
they are very soon rejected as scum, and punished.— 1748, March 2. Hence
the evil are reduced to their falsities, and are so vastated that there be nothing
dissident within, but one mind.
Concerning [some of] those who are first introduced into Heaven.
1125. Those who are introduced into heaven, must also pass through to
their series [of states] proceeding from one society to another, and are thus
amongst those who are spiritual, and also amongst those who are celestiaL
Those who are in the class of the celestial angels, come first into a society of
the serious ; for immediately after vastation they love nothing so much as
serious thoughts, and when other things occur, they refuse them, and are con
sequently of a very contented mind, as men who love to dwell in serious
states, do not experience joy in those things which are joyful to others; but
they place their joy or their chief good in serious meditations. They also
have their meditations fixed in essential things, from which they ought not to
depart, because they are essentials ; thus they do not wander in their
thoughts. These things were written in their presence, and, indeed, whilst
they as mediums were guiding [my thoughts]. Hence, from this style, it is
evident that they keep their minds in essential things, and do not wander from
them. 1126. The one only subject which they then think upon is eternity, which
they often repeated to me ; I desired to know from them how their thoughts
could be fixed on eternity alone, unless, at the same time, on life, that is, on
eternal life. But they said, that they could not then meditate on any other
subject than eternity, and that it involved the same thing as eternal life. They
tried to induce their state, or the state of their society upon my face, or upon
my mind; but, inasmuch as my mind was more full of considerations or ideas
relating to life, they could not induce that state, as they also said, and won
dered thereat. But afterwards, those things relating to life, namely, its nature
and qualities, are successively inserted into this general notion. Thus they
are like mfants, which at first conceive general notions of things, and then
ideas less general, and lastly particulars; thus it is that the life of joy is [grad
ually] insinuated.— 1748, March 3.
1126^. Those serious spirits were said to act into the interior left part of the
nose, for on the septum of the nose, as an axis, the other parts of the face de
pend, as peripheries [on their centres].

282 SWEDENBORG'S SPIRITUAL DIARY.
s
Concerning those who constitute the Province of the Cistern, [or Receptacle'] of the
Chyle, and the Beginnings of the thoracic Duct, and other analogous Functions in
the Body.
1127. ((((There are genii, and also spirits, who^when they operate, both act
and speak with a quadruplicate sound, and speech [or articulation] ; so that
there being four distinctions [in recurring series, heard] as a sort of trituration,
their speech and action runs, as it were, in a tramping [measure], with some
slower, and with others quicker. When quickest, it coincides with the quad
ruplicate or quadrupedant* sound, which is the quickest sound of those, con
cerning whom mention occurs in many other places. By such a sound, there
fore, they are distinguished from other genii and spirits.))))
1128. ((They are also distinct from other genii and spirits in this, that they
induce a kind of suction, or attraction upon the head; and indeed to such a
degree, that the region where the suction or attraction is experienced, is com
monly pained. For the suction is as manifestly felt as though the membrane
were thus acted upon to all fulness of the [bodily] feeling. There is room to
doubt whether others could endure it by reason of its painfulness ; but, inas
much as I have been for a long time accustomed to such attractions on the
part of spirits and genii, and those of rather a powerful sort, I could endure
these also without pain.
1129. The region wherein, principally, this suction is experienced, is in the
middle of the head, [in a direction] almost vertical. But, though the centre of
suction is there, they extend it also towards the region of the left ear, and at
the same time towards the sphere of the left eye, butwith a diminished sense
of pain. Those [who operate] towards the ear are genii, but those [who ope
rate] towards the eye are spirits. [But] they, also, as from their speech I per
ceive, act together. These are they who constitute the province of the cistern
[or receptacle] of the chyle, the action of which [organ] they imitate by a simi
lar syringic attraction [to that] by which the chyle is drawn from the intes
tines, and the lymph from the other viscera by the lymphatic vessels and
glands, in order to attemper the chyle. Thus I am confirmed in the opinion
that the viscera of the body draw to themselves, by a species of attraction,
everything suitable for them ; consequently the cistern [or receptacle] of the
chyle, its own fluid (thylum), and lymph.
1130. Moreover, there are also others, who act interiorly in the head, almost
in the same manner, only without such a manifest force of suction, and that
likewise about the internal region of the left ear, where they also acted [upon
me]. They acted thus for some time ; and it was said that they are those who
attract, almost in a similar manner, the spirituous chyle from the brain, and
convey it towards the heart, that it may be combined with the chyle of the
body. Thus they constitute that which the jugular veins constitute, which
* A similar expression -and indeed, as " the sound is oft an echo of the sense," — the
same idea — occurs in one ofthe most elegant and accurate ofthe Latin classics:
" Quadrupedante putrem sonitu quatit ungula campum."
Of which verse, as it defies a verbal translation, suffice only to observe, that it is descrip
tive ofthe tramping of horses over an arid and sounding plain. — Virg. 2En. viii.

LARGER DIARY— Part II. 283
veins possess an attractive force ; for it is known that the jugular vein de
scends to the region where the chyle of the body arises through the thoracic
duct, to the intent that the spirit of the brain and the chyle of the body maybe
combined for the formation of blood. Those who acted within, were they
who constitute the province or region where the jugular vein is above the tho
racic duct; and also those who constitute the upper part of the duct, into
which there are also inserted some [other] ducts, together with their lymph.
1131. Those who act from without, with a kind of quadrupedant sound,
were first seen by me in front, at no great distance, a little towards the left ;
afterwards [I saw them] higher towards the left, so that the region where they
are, is on the left septum of the nose, towards the left ear, but [in a line] rising
upwards. 1132. But in respect to their operation, it is this : they apply themselves to
a spirit, as they did to me, and they continually explore what he thinks, and
of what character he then is. They seize upon a thought or idea of theirs,
which is presented to them, and they steadfastly fix upon it ; nor do they re
cede until something else presents itself, which they again seize upon con
jointly with the former thought. Thus they attract, as it were, the thoughts,
from a spirit or from a man, and perceive what he further thinks concerning the
same subject; which [thought], when perceived, they conjoin with the former
ones, and this they do continually, until they have explored the mind (animum)
of him with whom they are. For they do not suffer a spirit or a man to wan
der from his idea, inasmuch as the object moves the sense. Thus when they
are kept in the same idea, or in the same object, all those things which are in
affinity with it, must needs come forth. Moreover, they not only thus attract
whatever a man or a spirit thinks, but also what he desires. Hence they con
stantly desire to know one's cupidities, but this is not permitted ; because
every man and spirit is, in himself, evil, and has only from himself a life of
cupidities. 1133. But this is not enough ;— when they perceive any person who is dear
to a man or spirit, they mix that person up with the same ideas, and they keep
their ideas fixed in that person, that they may know their sentiment concern
ing him,— in this manner they are also wont to infest those who are in society
[with them] ; thus they excite and adjoin to themselves many persons whom
they find in the idea of the spirit [they explore], being only desirous of knowing
what is being transacted in that society.))
1134. ((I have inquired who and of what nature those men are who become
such spirits, and who thus infest spirits in the other life; when it was said
that they are those who desire to elicit from others what they think, and to
know the falsehoods which they have spoken concerning those of whom it is
[especially] forbidden to speak falsely, as against kings, princes, great men
friends, and the laws ; and when they ascertain these things, they make this
malignant use of them, that they keep the man, as it were, in bonds, and un
der their own dominion, for the sake of some gain . They also desire to know
the cupidities of a man, and if they know them, or know what evils he had
done, then they keep him still more in chains ; but because they then hate
him)) (and keep him bound to themselves for the sake of filthy lucre only.

284 SWEDENBORG'S SPIRITUAL DIARY.
therefore this is not permitted ; nor is it permitted in the life of the body, except
as to those cupidities which they favor, as that they strive after honors and
riches, besides other objects, which they do not consider to be disgraceful.)
1135. (It was also observed, that the same genii and spirits not only attracted
the upper region of the head, as was said, but also the soles of the feet, and
this, mdeed, to a sensible degree, by which was signified, that in a similar
manner as the cistern [or receptacle] of the chyle attracts the aliments, as yet
in a crude state, these genii and spirits attract those things which are [merely]
natural, and not so premeditated ; for a deceitful man, while he is fishing out
what others say, especially seizes upon or retains in memory those things
which are unpremeditated, that is, which are undigested (cruda) ; for after
wards the same man who uttered those things is accustomed to speak differ
ently in a premeditated manner, and also to explain those things which had
escaped from his mouth without premeditatiou, that no harm may thence
result ; which explanation those genii and spirits are not 'willing to hear. A
•correspondence of the chyle with such spirits may thus be amply established ;
such spirits and genii are adjoined to those men, and afterwards to those spirits
who are of such a nature ; and thus all their thoughts may in this manner be
opened before the society in which they are.)
1136. ((What their punishments are, I have not yet known, for they were
amongst wandering spirits, who, hitherto, have liberty given them to wander
about.)) 1137. ((In respect to the internal spirits [of this province], they are not evil ;
they indeed desire, from a certain cupidity, to know the things thought of by
a man, but not so much their falses or evils, as their good qualities, that they
may attract to themselves the man, and that he may be in society with them,
for they constitute that province which conveys the spirit, which they com
bine with the chyle ; thus, they are such as endeavor to put a good interpre
tation upon all things, even such as were not good, so that they are still in the
endeavor to establish friendship .))
1138. ((Moreover, there is also a class of such spirits, who constitute the
province of the spermatic vessels, for there is also from the whole of that
province, or from all the organs which are assigned to generation, as the
testicle's, the prostate glands, the vesicles, and many others, an attraction of
the purer blood.— 1748, March 3.))
Concerning those Spirits who are not willing to hear and to admit the interior, and
[still less] the more interior things of the Word.
1139. ((((There are spirits who are in other respects good, but who cannot as
yet be admitted into heaven, because they are not willing to hear and to admit
the interior, and [still less] the more interior things of the Word ; and who, on
this account, thought evil against me, and interpreted [what I said] in an evil
sense. For those who do not approve internal things, cannot learn those
things which belong to the interior and internal man ; for they are ignorant
that there are interior things, still less do they know that things more interior
exist ; hence, in respect to works of faith, they call those good which are done

LARGER DIARY— Part II. 285
by good men, in obedience to the Word, and from a good heart. But when
they are told that good works must be works of charity, and that charity is of
mercy, and thus from the Lord the Saviour, they admit that it is so, but they
do not think so profoundly [as to see that it is so]. Such spirits, therefore, as
cannot [as yet] admit [interior truths], cannot as yet be introduced by the way
of knowledge [even] into the exterior heaven.
1140. Moreover, such as will not at all hear or admit of interior things,.
remain out of heaven, nor can they do otherwise than hate such things,
because they are more or less interior, and also those who teach them. As
upon earth there will, as I think, be many who will hate the interior and more
inward things of the Word, because they more closely touch the life of their
love, in favor of which they object to certain difficulties which appear to them
as impossible [to be explained] ; thus they rather prefer that the way to inte
rior things should be closed against them, than that they should favor them
by their assent; besides this, they are not willing to be disquieted by such
things as [they assert] they are not capable of understanding.
1141. Such spirits have very often conversed with me, and have frequently
reproached me [for teaching interior things], because such things appeared as
paradoxical to them; and also some this day who were of a similar character,
and who, on that account, thought ill of the acts of my life. In a word, [at
the present time] the heaven of spirits is almost filled with such ; but it is
otherwise with all such as are in heaven.
1142 Those spirits were represented to me by a vision ; — they were like an
old woman with an ugly face, but of a snowy white ; the face was irregular
[in its features], and anything but beautiful; in a word, it was deformed
although of a shining white.
1143. Whereas, those spirits who hear, admit, and love interior things, were
afterwards represented to me by a virgin in a white shining garment, in the
very prune of her maiden age, playing on a musical instrument Thus, such
spirits are clothed in white shining raiment, and are remitted into the bloom
of their youth, adorned with garlands and celestial decorations.))))
1144. It was afterwards represented, that interior things should be evolved
[or unfolded], by the convolution or folding up of a certain carpet (such as is
wont to be under the feet), which is folded up, when interior things do not as
yet appear, but which must be unfolded. At the same time [it was shown],
that to a degree exceeding one-half, they were now almost unfolded.
1145. Moreover, I conversed with them, [stating] that they affected me with
[their own] distaste [for truths], because I was treating upon interior things
unknown [to them]; as philosophical things, and those which relate to the
interior viscera of the human body. And as these things are true, they are
consequently not to be passed over in silence, merely because there is scarcely
one in a thousand that understands them, as those things which this day have
been seen and heard by me concerning the cistern of the chyle. But inas
much as the case is such [that] it cannot in any other way be ascertained
what the state of spirits and angels is, [so] on this account also they cannot
be passed over in silence. There are, however, those who perceive and love
these things, and there are others who, although they do not understand,

286 SWEDENBORG'S SPIRITUAL DIARY.
admit them, when they see that they confirm universal truths ; wherefore these
things are written only for such persons, and not for others. For I can testify
that the angels so exquisitely understand subjects (of this kind, whereof the
confirmation is deduced from anatomical and philosophical truths),
1145J. That they well know, from similar things in heaven, that there are
such things in the human body, yea, innumerable others, which, if described,
no man living in the body would be capable of understanding them ; for the
angels exquisitely perceive all points, even the most particular, and know
whether they are true ; which I can testify from manifest experience. These
things, which are so intricate to human minds, are to the angels only generals,
and, as they cal! them, puerile [subjects] ; and they wonder that they do not
fall into the understanding of every one, as they now dictate, for they guide my
thoughts to write these things. Moreover, the states of spirits and angels,
together with all their varieties, can in no wise be understood without a knowl
edge of the human body ; for the Lord's kingdom is like a man ; and without
such a kingdom, which is like a true man (for the Lord is the only Man, and
His kingdom resembles Him), no man could possibly live, since all things
in heaven conspire to the conservation of the minutest things in the body, as
may be manifestly demonstrated; and if thou art still willing, thou shalt hear
still greater arcana.
1145J. Unless there were innumerable worlds or earths, which together
constitute such a man, the souls coming from one world or earth would by no
means suffice [to constitute it] ; because there must be indefinite varieties, and
in every part innumerable spirits to confirm or establish it. — 1748, March 3.
On Angelic Speech.
1146. Although angels do not manifest themselves toman by speech, never
theless, that I might perceive how they express their thoughts, even in speech or
discourse, I heard them conversing ; but then I was led into a state not unlike that
of good spirits, so that I could perceive that angels spake through them, but
according to their own sense [or understanding of things]. \ Their conversa
tion was quick, flowing like smooth water, consisting of words, but, as it were ,
continuous, being rather ideas continued like a flowing stream, in which
the thought, when interiorly communicated to me, flows into words, but
•quickly, — in a word, it is like a stream of ideas to which the words corres
pond, but which are not interrupted (nihil hmrent) ; and when answering, I
¦observed that my speech was abrupt, or discontinuous in its expressions,*
and of a different sound, thus not flowing, and consequently not celestial ;
wherefore I could at once distinguish by them that I was of a different [stamp].
Thus, angelic discourse consists of the sense filling out the words, which are
insufficient for the full expression. — 1748, March 3.
1147. The words, also, into which the sense falls, are flowing, mto which
* Let the reader observe the difference between what is contiguous and what is
continuous; the former touches upon the thing with which it is connected, and is,
consequently, interrupted; whereas the latter flows on without interruption.

LARGER DIARY— Part II. 287
consonants are not admitted, because they interrupt the glide (fluvium), as is
the case with certain consonants ; as now it is not allowable for me to write
flumen but fluvium; also in other like cases.
1148. When the spirits afterwards spake, that is, with their speech dis
tinguished into words, such was the difference that they were suffused with
sbame, not daring to speak; their ideas, also, being so much scattered
(sparsa), and consequently their words, thus differing from the continuous
flow [of the angels]. They were then assisted by the angels, that they might
speak in consort with them, when there was, as it were, a stream which
surrounded them, and which they could not follow with their own speech ;
thus they complained that they could not speak, or that they were not
allowed to speak. — 1748, March 3.
Concerning those who desire to speak tacitly, as in the Ear.
1149. There are spirits who have many times conversed with me, but in a
mussitating [or whispering] manner, near the left ear, so that they wished to
speak into the ear that no one might hear them. To whom it was permitted
to state that such whispering does not accord with heaven ; for it signified
that they had been such whisperers in the life of the body, as observed the
faults and blemishes of others, and told them to their associates when no one
besides heard them; or, if others were present, they whispered about them
into the ear, and thus they saw all things — namely, the defects or blemishes
of others, although they were not [really] such, in a sinister or perverse way.
Such persons are very numerous, and they observe even the smallest things,
and put a bad interpretation upon them. Such have not only somewhat of
deceit in them, inasmuch as they desire to make mockery oftheir companions,
but they prefer themselves to others, wherefore they can by no means be
admitted into any heavenly societies, being immediately rejected thence, and
that, as it were, by their own gravitation (pondere), for such a disposition is
immediately perceived ; moreover, such a [whispering] speech is heard more
loudly and at a greater distance, than open [or loud] speaking.— 1748,
March 3.
The Persecution of Innocents produces a Stench of House [or wall] Lice.
1150. (((((((( I have sometimes perceived a filthy stench of house lice, when
[at the same time] there was nothing of the kind [near me], which I very
well knew to be the case. But when I perceived that such fetor was diffused
from a certain vicious spirit, I was instructed by living and confirmed expe
rience, that such fetor represented the persecution of innocence, for it
proceeded from those spirits who persecuted infants, and who wished to
drive them away, whence such a fetid smell is instantly perceived.— 1748,
March 3. )))))))) [See A. C. 1514.]
On the Life after Death of Robbers and Pirates.
1151. ((There was a certain spirit in a lower region [operating], as it were,
within me; for so spirits appear wherever they are in the world [of spirits],

288 SWEDENBORG'S SPIRITUAL DIARY.
thus whether they belong to this or that province of the body [to which they
have relation] ; at such times [as they are perceived], they no otherwise
appear than as placed in a certain direction without, or [as operating in some
region] within man.
1152. This spirit being called forth, namely, from [within] to my right side,
but he was inconspicuous, nor did he reply to anything, [although] he was
accused by others of being a robber. In the mean time, certain spirits also
occupied [the region of] my head ; but the spirit in question said nothing in
reply ; afterwards he manifested himself from under my cap (: mossa :), and
then he also stood a little on the right side, and soon afterwards on the left.
Now as he was accused of robbery, and said nothing in reply, but continued
to act in an inconspicuous manner, I could know no otherwise than that he
was of such a character, and wished to conceal himself.
1153. Moreover I was told, that [all] such, on the slightest occasion of
success, are most courageous, but that on the slightest danger, they are most
timid ; for I manifestly perceived that he was extremely timid, and that he
could not be compelled to confess anything from fear; to confess from fear,
is to declare all things whatsoever other spirits command : this spirit is also
now at my side, endeavoring to take away the memory of things.
1154. Such spirits preside over the urinary bladder, and especially over its
function of ejecting the urine ; that [such] spirits are devoted to this office, I
have been instructed by the experience of some days, and also from the effect,
both whilst they withdrew themselves, iu which case the emission of the
urine was entirely stopped, as [also] when an intension [of the sphincter —
867] was effected by their means, when being indignant, they screwed up the
sphincter [which they represent] — (se revolverenf), which action appeared to
me [to be attended] with danger to the upper part of the bladder. These
particulars have been so sensibly manifested to me, that I cannot have any
doubt on the subject, whereof others cannot have the like sensible experience,
for reasons elsewhere [given]. ))
1155. (Hence I could conclude that he had been a robber in the life of the
body, and that he had been cunning in [this respect], for he had the art to
conceal himself, and then [he would] flee to the right side, and again towards
the head; for unless robbers are dexterous, they cannot remain robbers long;
which he himself, being present about the region of the left temple, now
affirms to be the case ; whence [my opinion] is confirmed. That his function
is the emission of the urine, is evident both from past and present indications;
for he acts into the bladder, although involuntarily. )
1156. (( There are also other robbers, who are not so cunning, being those
who are actuated by the disposition to commit theft, and who therefore asso
ciate themselves with the cunning. One of these was afterwards shown to
me, being then on the right side below the arm ; he also said nothing, but
only gnashed with his teeth, like a man when he grinds his teeth, which is
grating to the ear ; and this he did so long and so manifestly, that I thought it
was something [else] which thus sounded, and I inquired about it This spirit
was also on the left side, not far from the ear. Being such spirits [as we have
described them], they therefore preside over liquid excrements, or urine.

LARGER DIARY— Part II. 289
1157. The face of such spirits was also shown to me ;— it was not a face,
but only something obscure, a black bearded thing, so that besides the black,
undressed beard, nothing appeared,— such was the appearance of the robber ;
at the same time their rows of teeth were also shown to me, when a kind of
skin being raised from the mouth, both rows of teeth were seen, so that the
interiors of their face consisted only of teeth, which appeared like ivory ; so
that it seemed to be all teeth. ))
1158. (Another who likewise acted inconspicuously, and who was also a
cunning [robber], was shown to me ; he was dressed in blue. He had a face
similar to the human, but it was wicked; he prevented me from remembering
other things [respecting him], probably, because they were not worthy of
being mentioned. — 1748, March 4.)
1159. The same spirit also acted into both my eyes, and excited, as it were,
a certain pungent or urinous liquid in them; and unless he had ceased, I
could not, on account of the pain, see and write ; thus, wherever they are,
they excite urinous humors. He is now above the head, whence such
urinous [sphere] flows into the eyes : hence it is that such spirits preside over
collections of urinous matters ; ((((((( wherefore it follows, that such spirits
love, above all other liquids, filthy and feculent urine, dwelling in places
where such urine is. Thus they are infernals, belonging to the class of the
spiritual [in a perverse state], loving to dwell in stagnant urinous places,
similar to that class of infernals who constitute the province of the rectum,
and who are delighted with excrements, amongst which they desire to
dwell. 1160. The same spirit now confesses that he would rather dwell amongst
filthy urine, than among the most limpid waters, and that, to him, the stench
of urine is of all smells the most delightful. He declares that he chooses to
dwell in tuns, but of a smaller kind [than those already described], and have
his abode there. The other and more cuuning robber owns to the like [predi
lection]. ))))))) That the spiritual [Angels] have an Aversion to Butter.
1161. That the spiritual angels, or such as constitute the spiritual class, dis
like butter, was made evident from this circumstance :— that although at other
times I relished butter, yet [when in their society] I did not for a long while,
even for some months, desire it ; and when I tasted it, it wanted its agreeable
flavor, and consequently its relish, such as I had before enjoyed.
1162. That the spiritual angels caused this [change], by reason of their aver
sion to butter, I was enabled to conclude from the fact, that when a certain
celestial angel was present, being impelled by a certain appetite for butter, I
ate some that was of a good quality, whereupon the spiritual angels caused
an odor of butter to ascend from my mouth to my nostrils, as though such a
smell were [by them] attributed to me by way of reproach (objiceretur mihi) ;
—hence I was instructed that spiritual angels hold butter in aversion.
1163. Still, however, they are much delighted with milk, especially in its
natural state (crudo), for when I partook of some, the relish was more grateful
than I can describe. Wherefore milk belongs to the class of those who are
VOL. I. 19

290 SWEDENBORG'S SPIRITUAL DIARY.
spiritual, as butter belongs to that of celestial angels,— not that they delight
therein as food, but on account of what is thereby signified and represented.—
1748, March 3 and 4. This arises from the agreement or correspondence of
spheres, which are also represented by odors.
That a Man can never take good and salutary Counsels, unless lie believes that the Lord
provides for all Occasions, even the minutest Particulars.
1164. I have been taught by manifold experience, that man can enter 'upon,
and embrace many counsels, w hich he supposes to be good and salutary, yea,
at such time he can even induce spirits and angels to be ofthe same opinion;
for spirits and angels only regard the good intention, and yield [asserft]'to
things affirmative. Thus they can be induced to believe that [counsel] tobe
good and salutary, which yet is otherwise. This 1 have thoroughly learned
by much experience, that good spirits and even angels can be persuaded' to
affirm, and eveu to change their opinions, according to circumstances,— (as in
those relating to the quantity ofthe impression).*
1165. But our Lord alone knows what is true and good, whenever to come,
or wherever present, consequently all things [universal and particular] -to
gether, even to the minutest ; wherefore, unless a man resigns his own coun
sels to the Lord's Providence, he will most certainly be deceived or disap
pointed, especially if he desires to do anything good from himself.— 1748,
March 4.
( The Man who is involved (inhasret) in worldly Cares, falls entirely into another State
[than that which is heavenly.]
1166. Whereas now I have been almost three years, or thirty-three months,
in that state in which, my mind being withdrawn from corporeal things, I
could be in the societies of spiritual, and celestial [spirits], and yet be like
another man in the society of men, without any difference, which spirits also
wondered at; — when, however, I intensely adhered to worldly things in
thought, as when I had care concerning necessary expenses, about which I
this day wrote a letter, so that my mind was for some time detained therewith,
I fell, as it were, in a corporeal state, so that the spirits could not converse
with me, as they also said, because they were as though absent [from me],
A case rather similar occurred before ; whence I am enabled to know, that
spirits cannot speak with a man who is much devoted to worldly and corpo
real cares ;— for bodily concerns draw down, as it were, the ideas of the mind
and immerse them in corporeal things. — 1748, March 4.)
The Difference of the Condition of Men and that of Spirits, as to Societies.
1167. That man cannot be so amended, may be evident from this considera-
* This probably relates to the quantity of copies of his works the author intended to
print ; when he was considering the manner in which his writings would be received,
and the number of copies required by the public. Hence when it is said, that "good
spirits and even angels can be induced to believe that a thing is good and salutary, when
it is not so," it must not be supposed that the subject in question has relation to what is
good or evil, or true or false, but to certain mental calculations called Consilia, which
may be either suitable or hot, but in considering which, the mind is actuated by a good
end and intention. — Tr.

LARGER DIARY— Part II. 291
tion— that the human race, in a perverse state, is such as to adjoin itself to a
society to which it is addicted, and from which it can but with difficulty re
cede ;— thus such as is the quality of the society, such, for the most part, is
the quality of the man [connected with the society]. It is otherwise with the
state of man when, as to his spirit, he is in heaven; for he is then like spirits
or souls, and can then be inserted into diverse and various societies of spirits,
yea, of angels; and such as is the quality of the society of spirits, such is the
quality ofthe man or of the spirit. Whereas with the human race, the con
trary is the case, namely, such as the society of men is, such also, for the most
part, is that of the spirits by means of whom they are, led. Whereas in the
true Church, in which all are brethren, it is otherwise, because in such a
Church societies can be varied, in like manner as those of [good] spirits [see
696] ; for, like them, they do not seek associations from the love of self and of
gain, but only for the sake of faith and friendship ; thus they could be arran
ged accordmg to the order instituted more immediately by the Lord, than the
associations which exist in a perverse state of life.— 1748, March 4.
There are Spirits who can speak with equal Volubility and Quickness as celestial Spi
rits, but who are nevertheless evil.
1168. (((This day a certain spirit accosted me, with whom I had some dis
course. In the life of the body he had been imbued with no faith, nor had he
.believed in a life after death ; and as he belonged to the class of [ingenious
or] industrious spirits, he could converse like one of the celestial angels, in a
manner so fluent that it was like a stream ; nevertheless he was evil, wherefore
it could not be concluded from his discourse and its fluency, that he was celes
tial ; but that a spirit is celestial, is known from this circumstance, — that he
loves to speak respecting those things which belong to faith, so that he per
ceives [with delight] those things which are of [a true] faith. Whereas this
spirit, when any thing was said concerning the Lord's kingdom, could not fol
low up the subject in his discourse, but withdrew himself, as it were [from it],
when it was at once heard [or perceived] of what quality he was. — 1748,
March 4.
1169. Such spirits insinuate themselves into the affection of every one, coun
terfeiting even the affection of good ; thus they speak, or whisper, into the
ears of others, flattering them, as this spirit did, who thought that he could be
guile even the angels. They derive such an instinct from their actual life, —
namely, from having behaved deceitfully, and their discourse assenting to the
predilection of every one, even concerning subjects which belong to faith.
They cannot, however, in the other life, but manifest their nature ; for some
thing similar to their nature is perceived in every word, or in every idea ; since
whatever is at variance with what is true and good, is manifestly perceived ;
wherefore he who in the bodily life supposes that, because such deceit has
been attended wtth success during his life in the body, the like success will
follow the other life, is very greatly mistaken ; inasmuch as every such de
ceitful turn acquired in the life of the body, is so manifestly obvious to angels,
even of the external heaven, that they perceive it in every word he says. The

292 SWEDENBORG'S SPIRITUAL DIARY.
spirit of whom mention is now made, is now present, but he is silent (for
spirits can think in silence), so that I cannot perceive his thoughts. — 1748,
March 4.)))
((((((((((Such are they who speak otherwise than they think ; they think evil
concerning their neighbor, and yet speak well of him, and this they do in so
artful a manner, as even to deceive their associates and their friends, — all for
the sake of self and of gain ; — there is a great multitude of such spirits.))))))))))
1170. ((Moreover, this spirit of whom mention is made, was among those
who are addicted to the urinary province (urinm) ; for he not only [by his
sphere] infused something of a urinous nature into my eye, but he also
loved urine so as even to desire to drink it; he also caused a painful constric
tion about the lower region of the abdomen, besides other indications, from
which it could be well known that he was one of that sort))
1171. But inasmuch as the quality of man is best known from the [ruling]
ends of his life [when] in the body, [he was examined] whether his motive
were pride or lucre; but 1 was informed that he had applied himself to such
a study principally from delight [therein], thus because he could, as it were,
instinctively know the disposition, — and accordingly, by a specious address
and flattery, become the associate, and [even] the beloved, of all. Such
spirits, inasmuch as they have not so evil an end in view as others, can be
[received] also amongst good spirits ; but not so, when they have acted from
selfish or worldly love [as their chief end].
1172. I also saw in what manner he was represented [as to his life's love] ;
namely, as dwelling in a long, and, as it were, vaulted chamber, but of a green
color; as also, that clouds of a certain whiteness hovered about, but yet of a
paleness derived from green : for such a color they have an especial predilec
tion, but not so for blue (aeruleo).
In a word, being a versatile and flexible spirit, he could for that reason be in
the company of good spirits, in the hope that he could be turned aside [from
evil] to good.
1173. Alike assiduous are all such, during their lifetime, to whatever pur
pose they apply themselves ; but because this spirit had applied himself to
such [designs above-mentioned], which are wicked, even after death similar
evils are inherent in his mind ; hence also it was that he was assigned to the
urinary province, and hence his predilection for urine, and also for green.—
1748, March 4 and 5.
1174. But such green habitations, as also such white clouds tinged with green,
are formed from fulsome phantasies, such as the lowest of the common people
are [apt to indulge] in; besides [which objects] many such delight in fetid
collections of urine, not to mention the filthy liquids from dung, according to
the difference of that of oxen or sheep, and of human excrement; nor does it
exceed the truth [to add] that they dwell in such sinks, as I remarked to them
who are yet present, when they were delighted with the very idea of dung;
who, inasmuch as they are of the number of those who are in the lowest de
gree corporeal, accordingly appear to live in such sinks.— 1748, March 6.
On the Reduction of Externals into Equilibrium.
1175. ((There was a great multitude of spirits around me, whose influx was

LARGER DIARY— Part II. ' 293
inordinate. They were also complaining, that in this manner all [the uni
verse] would perish. This tumult was heard by me as a murmur of many
thus [representing] that there was nothing of unity amongst them, but each at
variance with his fellow— in a word, no society,— so that they were threatened
with destruction.
1176. But in the midst of these spirits, I perceived and heard a gentle sound,
thus angelic and sweet, wherein was nothing but what bespoke order ; those
from whom it proceeded were within, while the disorderly spirits were with
out This angelic flowing [as it were] continued for a time ; it was often re
peated, and it was told me, that the Lord governs, in this manner, all those
things which are discomposed or disorderly, and inordinate, &c, which are
circumfluent or exist around. For the Lord acts from a pacific principle, thus
peacefully, wherefore the things which exist without, or in the circumference,
are necessarily reduced to order, each thing [is reduced] according to the
error of its acquired nature ; consequently the human race, and their external
principles, which are their phantasies, by which at the present day their ac
tions and their conversation are governed. As I was thinking about this sub
ject, I compared the disorderly states of the [said] multitude of spirits, to a
tempest in the air, and to the stormy clouds, and the dust flying at that time
through the atmosphere, all of which are then out of their equilibrium ; but in
the meantime the purer atmosphere, or ether, remains in a tranquil state, and
aeting by its latent and silent power of equilibrium, is continually operating
upon the turbulent state of the atmosphere, until it reduces it into equilibrium
and rest.
1176£. A similar state also exists in a man, when his external emotions dis
turb him, and yet his internal states are pacific. This case is analogous in
very many instances. — 1748, March 5 and 6.
Concerning a Disturbance in an Exterior Heaven.
1177. I was obsessed from within in the head, about the inner region of the
palate, as it were, by some one spirit, who had such a command over me, that
I could scarcely think otherwise than as he [thought] within me, whereof I
had a manifest perception ; nor could I speak otherwise, for he reduced me
into a state similar to his own. So long, however, as there were spirits without
the head, although they occupied the left side, or the region of the left temple,
he had no such power [over me]. Whence it was evident, that the spirits who
were without, were of a different sort from those within, and that they observed
also a different rule. And when I could scarcely think otnerwise than accord
ing to the state and government of that spirit, and could scarcely speak other
wise, although in a compulsory manner, which could be better perceived by
others than myself ; I afterwards heard that when a man is thus obsessed with
in, he cannot then act and speak otherwise than according to the state and
direction of the spirit who obsesses. This continued, if I mistake not, for two
hours or longer.
1178. I heard, however, that it was not a spirit acting within me, but a cer
tain abode of the angels of an exterior heaven, who dwell in respect to man
at a distance forwards, but to the left, somewhat higher than the forehead of a

294 SWEDENBORG'S SPIRITUAL DIARY.
man, and that they are those who cannot suffer interior things (intimiora), but
who, from various causes, desire to be in exteriors (interioribus) only ;— as
when it is said, that the Lord governs the universe, and that there is nothing
good in man, but that all good is the Lord's own property ;— and also when it
is said that a man, a spirit, and an angel, can do nothing from themselves, but
that they are organs of life, such spirits cannot endure, or tolerate [these in
terior things], but they desire to act also from themselves, and thus to attrib
ute to themselves the power of acting, and even of doing good ; such spirits also
attribute to themselves merit in the good which, during their lifetime, they had
done from the Lord, and consequently, to a certain extent, justification also, as
they now desire to do (jnferre). Other things also of an interior nature [they are
averse to] ;— there are other angels of an exterior heaven, in a certain abode
or society [who are of a similar nature].
1179. But when I told them, that if I were to take any thing from their dis
course (ore), and were to tell them that in their words there are interior arcana,
and were to praise their wisdom on account of such hidden things being con
tained in their discourse, they would probably smile assent, — but they were
silent. I could perceive, however, that such conversation was agreeable to
them, because it gratified or pleased their nature; thus it could be perceived
that they were also imbued with the love of self; but the reason why they
are in an exterior heaven, is more secret than that it can be divulged.
1180. They also fear that, if interior things were disclosed, it would be all
over with them, for they perceive that they do not possess within themselves
interior things as other angels do, who, although ignorant of certain interior
truths, nevertheless, when they hear them, eagerly embrace and love them ;
and likewise are able to produce very many similar truths even [from celestial
memory, thus] from the Lord. — [See 1079.]
1181. It was those angels who reject, yea, who are averse to things interior,
that were operating within me, namely, at the upper region of the palate,
and were inducing and compelling me to think and to speak according to
their thoughts and according to their state, that they might be confirmed there
in; wherefore they induced upon me the like. I also spoke from them, ob
jecting much concerning the things to be written as being full of difficulties,
especially that no man could understand them, nor would they be of use to
men without an immediate revelation from the Lord as to every particular .
Moreover] they further insinuated] that the human raee might thus become
worse, inasmuch as they might pervert mterior things, for, the more interior is
that which is perverted, the worse it is for those who pervert ; — besides other
such reasonings.
1182. Whilst I was possessed by such a spirit, and was also in thought con
cerning the exterior heaven, as that those angels also are in danger of being
seduced [from the truth], because they had no faith in more interior things ;
it was then made manifest to me concerning the said habitation of angels, that
such was their thought, which they infused mto me, and in this manner kept
me obsessed. Such as these hardly acknowledge any thing as the Lord's, ex
cept those things which proceed immediately from Him, as concerning things
to come, and concerning things remote, [and still less] that such things should
be revealed to me (quod dicerentur mihi).

LARGER DIARY— Part II. 295
1183. Inasmuch as those angels could not abstain from such thoughts, al
though they were exhorted to desist, they were, at length, removed from their
habitation, and that to a great distance, a little towards the left, having with
them a kind of little wheel, such as women [sometimes] have upon their heads,
but which revolved in a beautiful manner ; and when they came to a distance,
probably [to] inquire, as 1 perceived and was informed, after another Lord, or
another heaven, wherein to live more tranquilly than in their present heaven,
there appeared obvious to them something [as it were] of gold, in which they
gloried, for all things which they saw were of a golden splendor and radiance
(jubaris), besides many other beautiful appearances, and of exquisite contriv
ance (artificiosa), with which they were much delighted ; and likewise in vari
ous forms of elegance. But it was told them, that these things are only pro
duced from their phantasies, and, consequently, could not long delight them.
Soon afterwards they were led into a dark chamber, whence they desire to re
turn;— as to other particulars respecting them, I am still ignorant.— 1748,
March 6. The continuation [see below].
1183J. ((((It was also shown me how they act; for they do not operate by
gyres or orbits, as others do, but by, as it were, lineary reciprocations, and in
a flowing manner ; because, as I was told, they induce whatever [they choose]
a man shall think, speak, and, likewise, what he is to answer ; for they think
that they possess the entire man, and govern him from themselves, although
they do not deny the Lord's superior government ; thus they consider a man
to be nothing but their organ, by which they can act in the world ; on which
account, they also entirely despise a man, and reject him as refuse, except they
can make use of him as an instrument or a servant, in which case they are
complacent towards him for the sake of service : they study their own advan
tage only, and disregard others. As, however, they insinuate (inserunt) thoughts
and answers [into man's mind], therefore their action is of that reciprocative
and flowing nature.*))))* * * * Continuation.
H85.f When the same spirits were removed from their habitation they act
ed into the left knee, and just above it, from the fore part, where the knee is,
and also a little under the sole of the right foot;— but I do not yet know what
these things signify.
1186. When they are thus removed, they are no longer angels but spirits,
with whom, so situate, I afterwards spoke ; they said that they knew no other
wise than that it was I in person, and that they are in my body, and there
think ; and when I inquired how this could be, since there were many of them,
they wondered, but they made no reply.
1187. Moreover, they not only indulge in worldly cares, but especially [in
cares] about things to come, being anxious about the future. I was strongly

* Although the subjects here mentioned are called angels, and are said to be m the ex
terior heaven, yet, it is evident that they are very far from being in a proper angelic state,
and that they had consequently to be vastated oftheir fallacious ideas and external states,
before they could be admitted into heaven itself. The so-called heaven m which they
were, would consequently pass away at the time of judgment in 1757. Tr.
t The numbers follow here as in the original. — Tr.

296 SWEDENBORG'S SPIRITUAL DIARY.
detained in their society, for they invest themselves in man's thoughts, and that
tenaciously. 1188. Now as they are averse to interior things, those who were with them in
the same mansion, but who remained, said, that they now observed their own
errors,— namely, that they simply thought about those things which are external,
and but little about any thing interior,— namely, about any thing spiritual con-
j oined with what is natural ; that which is without a natural principle, they do
not admit ; nor do they know that it exists at all, inasmuch as [they think] from
the natural principle [only]. To whom it was permitted to state, that in every
natural idea there are innumerable and ineffable things, which they preclude
from themselves so long as they do not admit interior things; and since such
things are ineffable, they do not fall within [the scope of] a natural idea, which
it was also permitted to represent to them in a spiritual manner, by the opening
of one idea, which [before] appeared like a black spot ; but when it was opened,
it appeared like a universe leading to the Lord ; thus it was told them, that in
every idea derived from the Lord, there is an image of the entire heaven, because
it is from Him who is Heaven. — 1748, March 6.
1189. That they occupied the superior region of the palate, was, because
in that region corporeal things, as the blood, ascend up into the brain, and
also descend by the same region, so that the reason is, as it were, an inn ; on
which account they also called their chamber into which they had removed
[see 1183] their inn; hence the natural things which accompanied them even
into the cranium; nor is the blood purified from itsnatural dregs, until it passes
into the brain. Hence also it was, that these spirits then occupied the left
knee, because their loves and pleasures are signified by the left thigh and the
left knee ; and the sole of the right foot signifies such corporeal things as
these spirits adhere to. — 1748, March 6.
Concerning those Angels who are delighted with interior Things, but who are not
willing that a Man should be delighted with them .
1184.* There are good angels forwards, a little towards the right, to some
distance, who speak in a flowing and sweet manner; in whom I observed
nothing erroneous, except, that they thought a man ought not to be delighted
with interior things, because they would then lose the delight whiGh they ex
perienced therein. On the exterior, interior, and inmost Sense of the Word.
1190. There appeared to me little girls ; — one was sitting before my face at
a short distance, a little to the left, with such a ruddy complexion as human
faces generally [exhibit], a little tinged with yellow ; but the eyes were red,
as though weak, and like those of persons afflicted with a disease in that part.
She was in a sitting posture : she suddenly appeared, and [as] suddenly
vanished, but was, nevertheless, distinctly obvious to view. This girl signi
fied the exterior (interiorem) sense ofthe Word, and she had such a face, be
cause that sense has its property from corporeal things, whence the ruddi-
* The numbers follow here as in the original. — Tr.

LARGER DIARY— Part II. 297
ness ; and from natural things, whence the yellowness, in [the complexion
of] the face; the weak, red eyes, signify the intellectual faith of such [as are
in that sense], and which is not true faith.
1191. (((( There afterwards appeared to me a girl with a beautiful face,
proceeding quickly towards the right, hastening a little upwards, in about
the first bloom of her age; not a child (infans), nor a young woman (juvenis),
but a young girl (adolescens) ; she was clothed in a black garment. She thus
joyfully hastened from light to light a little upwards, obliquely towards the
right; she signified the more interior things [of the Word]; she was of a
beautiful and fair countenance, but dressed in black but becoming raiment
[see A. C. 1872], because exterior things, which are garments, do not appear
to those who are interior (intimioribus) .
1192. There was at the same time with this youthful girl, a certain [virgin]
who did not appear to me, flying [as it were] to my right cheek, but not ap
pearing; I could only perceive that she tended suddenly to the right side of
my face; this I perceived, but I did not see it ; she signified the inmost things
of the Word, which did not come to my understanding, but to a certain per
ception [only] ; for of such a nature are inmost things. ))))
1193. There afterwards appeared a face only, with a long, black, undressed
beard, with a fiery mouth, and the rest of the face was only black hair ; thus
it was all beard rather than a face, except somewhat of a mouth [which was]
yellow, verging to a fiery [red]. This face signified the external sense of the
Word, or the letter, which is [in itself as] dead, but which, however, has
some hfe in it, as was signified by somewhat, and yet but very little, of a
mouth. 1194. (((( When I had perceived, by persuasion, that these were the signifi
cations of the vision; some one inquired, in order that the subject might be
understood, what was the distinction between these senses of the Word 1 be
cause many only admit one sense, thus an exterior sense, in the New Testa
ment, and this because interior things are also occasionally indicated [in the
Word], For the Word is of such a form, that in some places it discovers ex
terior (interiora), interior (intimiora), and even inmost things. In order that
this might be explained, I was permitted to say, that what is inmost, interior,
exterior, and external, might be known from the nature of good works, which,
when separate from the charity of the interior man, are external, and which
are similar to such a deformed face;— good works are exterior (interiora)
when they come from charity, so that it be charity towards our neighbor, or
that the neighbor be loved, consequently, that the works proceed from love
as their source, which also is the case [even] among gentiles (gentes) who are
not instructed. But things interior (intimiora) are known when charity springs
from mercy, and even in the case of those who are poor in the interior sense ;
since it is then from the Lord, who alone is Mercy. But inmost things [are
perceived or known] when innocence [dwells] within that mercy, so that it
is innocence which becomes mercy ; and mercy which becomes charity ; and
charity which becomes the good in works, which, consequently, are from the
Lord alone ; and are then first called fruits of faith, for the Lord alone is In
nocence.— 1748, March 7. ))))

298 SWEDENBORG'S SPIRITUAL DIARY.
Concerning a certain Rabbi who appeared [to me].
1195. ((((( There appeared a certain obscure spirit, but who seemed rather
to be some shadowy thing (obscurum), because coming from such a quarter
as that filthy or miry Jerusalem, which is by Gehenna, as herein-before des
cribed ; and coming, too, in the shade of night, or as by a kind of star-light ;
for when, upon the opening, as it were, of a gate, he entered, there appeared
wandering stars flitting about him, especially on the left side ; but they were
of a dim lustre. This spirit, approaching me unawares,— for neither did I at
first suppose that he was a spirit, but a dark cloud, — applied himself to my
left ear, above, which he touched with his mouth, in order to converse with
me, for he did not speak with a sonorous voice, but, as it were, within him
self. I could, however, hear him, and that distinctly enough.
1196. He said he was a Rabbi of the Jews, and that he had been a long
time in that miry Jerusalem (urbe) ; he greatly lamented th at it was his lot to
remain so long in such a city, where the streets were nothing but mud and
clay, wherein to walk, and where he had no other food to eat, than mud
only. I asked how he, being a spirit, could desire to eat ; to which he re
plied, that it no otherwise appeared to him, than that he would eat, at which
time nothing else was offered to him but dirt, whereat he greatly lament
ed. )))))
1196J. (((((( Wherefore, desiring advice- what he should do, seeing, as he
said, he could not find Abraham, or Isaac, or Jacob, he was told that it was in
vain to seek, or look to them for help, as they could afford none. Having
added some other information, of a more secret nature, concerning them,))))))
1197. ((((((( I then proceeded to say, that no one else is to be sought, but
God Messiah only, whom the Jews had, in their life-time, despised ; inasmuch
as He governs All both in heaven and earth, and that from no other should
aid be sought : upon which he anxiously and repeatedly inquired where He
was, that he might speak with Him. I answered, that He is every where, and
whoever would speak with Him, might find Him in every, place, wherever
sought, even in that city. But he persisted [in saying], that he desired to
speak with Him in person ; but because the other spirits who were with me
suspected some evil design, he went away. — 1748, March 7. )))))))
On the inmost Heaven.
1198. When I was afterwards thinking concerning the angels of the inmost
heaven, and [the question] occurred to me, whether they were holy, and thus
whether a holy spirit [can be predicated of them], there came a voice to me
from the inmost heaven, by intermediate spirits, saying from them, that they
were not holy, but that the Lord alone is holy, Who is their Holiness Itself,
and that no one is holy from himself but the Lord alone, and that consequent
ly they are averse to be called holy, because in themselves they are filthy.
1199. The voice thus sent forth, came from on high, and, indeed, above the
upper part of the forehead, because from inmost principles.
1200. ( It was also given me to think, whether any who are bom in the
present time can be admitted into the inmost heaven, inasmuch as hereditary

LARGER DIARY— Part II. 299
evils have become so multiplied ; but in thought I seemed to have this reply,
—that those who are born at the present day, upon this earth, cannot be
admitted into the inmost heaven, but that on this earth they were admitted,
who were ofthe most ancient Church, and also from other earths, for they
are innocences. In the mterior and exterior heaven there are (dantur) also
innocences, but not of [so high] a nature. These innocences constitute, as it
were, their inmost principle ; but, of these [latter] it should be said, that in
nocence constitutes their centre, as an axis or nucleus. Nor can any heaven
subsist, unless its centre or its inmost principle be innocence, and other things
be considered as the peripheries into which innocence from the centre or
midst can flow ; for no one can be in the heavens unless he have somewhat of
innocence. The inmost heaven also communicates with the interior, by its
centre or midst, that is, by its innocences ; and thus the inmost, by the in
terior, communicates with the exterior; hence it may be understood of what
nature the communication is from inmost things, and from the Lord, accord
ing to the order instituted by Him. )
1201. ((((( It is the inmost heaven through which the Lord insinuates true
conjugial love ; for, the principle or origin of this love is from the inmost
heaven ; and then, through the medium of the inferior heavens. Hence also
comes the affection for children, called storgt ; for thus the celestial angels of
the inmost heaven love infants much more than parents — even than mothers.
They attend upon infants, and have charge of them [Matt, xviii. 10] ; yea, it
was told me that they are present with them in their mothers' womb, and are
careful that they be nourished,— thus they preside over that region during
gestation (uteris gestantibus). )))))
Concerning those who exercise Venery without any true conjugial Love, or without
any desire to procreate Offspring.
1202. There are many, both men and women, especially in Christendom,
who, because they contract matrimony late in life, and because they are pun
ished if they have offspring illegitimately, thence acquire the [perverse] dis
position to exercise venery without any desire of offspring ; — thus they ut
terly exclude from themselves that which is the centre and inmost [end and
principle of marriage].
1203. Such desire of mere venery being damnable, because devoid of love
truly conjugial, they are so long separate from heaven [as they cherish the
same] ; and in case they thus live and die, they are after death grievously
punished; for there are spirits who speak, as it were, in a quadrupedant*
and pulsatory measure, but quicker and more volubly than others ;— these
spirits resort to the provinces [having relation to] the generative organs in
man, as also in a spirit, and explore if there be such spirits ; and if there are
any such, they descend from that province with the spirit or soul, to a mid
dle depth, nearly in a right line in front, directly opposite to the inmost
heaven. From them I learned, [that] they are laid in a supine posture, with
the head inclining downwards, upon linen clothes, and have their breasts, as
* See 1127, with the note respecting the use and meaning of this term, p. 282.

300 SWEDENBORG'S SPIRITUAL DIARY.
it were, opened, and undergo cruel treatment. 1 did not, however, witness
the [whole] punishment, I only saw that they were then inverted, or [turned
with their] head downward, and their exteriors or corporeal principles ex
tracted, so as to appear drawn out in a long trail upwards ; their interiors,
however, that is, their spiritual principles, are led into the same direction
(sursum) ;— thus they are divested of that profane cupidity of exercising venery
merely for the lust's sake alone, without any desire of offspring. Thus they
are, as it were, put to death by those [punishing] spirits— who even declared
they were desirous to kill them ; [for] such is the disposition of those spirits,
that they would slay them, wherefore [as before stated] they lay them supine,
and, as it were, with knives dissect them. The souls also imagine them
selves to be slain, but in this manner they are [only] divested of such lasci
vious lust.— 1748, March 7.
According to the Phantasies of a Man, such are the Spirits adjoined to him.
1204. It is a common [rule] that according to the phantasies of a man, such
is the society of spirits in which he is kept, and also the more his cupidity is
inflamed, the more numerous and wicked is the society of such spirits ; for
the life of a perverse man is phantasy, thus it can be known from his phan
tasies and his cupidities, with what spirits he is associated, as was rendered
evident to me from manifold and long experience. — 1748, March 7.
That Societies sometimes contend concerning the Thoughts of a Man, whether they be
good or evil.
1205. I have this day perceived by living experience, how heavenly socie
ties contended respecting my thoughts. There were spirits who are concern
ed about corporeal things, and were without, a little above the head, and
they wished from every object of sense to form thoughts and cupidities, and
they sometimes desire whatever they see. There was a good society within,
desiring manifestly to draw me to themselves ; I perceived their attraction,
and, in the mean time, they conversed with me as to whether they should ob
tain [the victory].— 1748, March 7.
That Souls take off their Garments and make themselves naked, when they suppose them
selves to be innocent.
1206. A certain spirit was infested by spirits of the urinary province, who
desire to infest all, and who anxiously seek out a cause [for so doing] ; and
when they only suspect a cause, from communicating with them, or from
some act of their present life, they immediately judge, and [even] prejudge
him, and desire to punish him according to their own methods ; this is their
first judgment. But when the soul thinks himself to be innocent, he is angry
at this, and divests himself of his garments, yea, strips himself naked, that
they may do to him whatsoever they please. — 1748, March 7.

LARGER DIARY— Part II. 301
Concerning those who in Externals are honest, but inwardly are rapacious.
1207. (((( There are some spirits, who outwardly have an honest face and
life, so that no one could suspect that they are any otherwise than honest, for
they study, by every means, for the sake of their own honor, so to appear;
if they desire to ascend, then they have an innate fear lest they should ap
pear otherwise to others, although inwardly they are of such a nature that,
if they could, they would despoil every one of his goods with pleasure; and
although they do it not, still they desire to do it, but their own honor, and
the laws of society, besides other things, prevent them from manifesting their
disposition in act. Wherefore, were it not to appear before the world, they
would do so without any conscience ; and they have probably done so when
they knew that they could not be detected. [Hence] also, they do not
fear to do the like by the agency of others, if the blame can be fixed upon
those who do it, and they themselves not appear to be culpable. Wherefore
they are of such a nature as though they had really done it, and moreover de
ceit is added to their wickedness, since they endeavor to do it secretly, or by
others. ))))
1208. (((((( Such [characters] in the other life will have it that they are in
nocent, because they say they have done nothing evil that has been detected,
but that they have lived honestly and blamelessly. The same are also ac
customed to put off their garments, and to say that they are innocent, — but
this [they do] only while they are in externals. Such, in their lifetime, have
also feared not the Lord, nor thought about another life.
1209. When, however, such are examined by angels through spirits, it is
heard in every word they utter, whether they are of such a character, so that
when their life is described, if they are such, it is clearly perceived from every
word ; for when their discourse flows easily, then it is in agreement with the
act of their life ; but when any thing does not flow easily, it is immediately
seen that there is something discrepant ; from these circumstances, then, it
evidently appears of what nature they are: this is the second judgment,
namely, that of the interiors of man, but [only] of his moral life, and not of
his spiritual. ))))))
1210. ((((( Such spirits of whom we have now spoken, desire, without any
conscience, to kill whomsoever they meet in the other life, although they be
their associates ; they' appear to themselves ))))) (((( to hold an axe or hammer
in their hand, and to strike another spirit lying down, with the face upward,
before them ; not, however, so as to shed blood, for they are timid, and fearful
for their own death/ nevertheless they cruelly and remorselessly strike those
who are lying down before them, nor can they cast away the instrument out
oftheir hand, which they wish to do, in order that they may not appear to be
of such a nature ; they are, however, constantly kept doing this, in order that
their ferocity of mind may appear before spirits and angels. ))))
1211. Moreover their face appears beset with many wandering stars ; there
were so many of these stars on the face of this spirit, that I wondered at the
number, but [they appeared] after he had thus been striking another; I was
told, that these wandering stars signify the appearance of uprightness (honesti)
in externals.— 1748, March 7. * *

302 SWEDENBORG'S SPIRITUAL DIARY.
1213.f * * They who are of such a nature, when in their dry (sicca) cruelty,
because it is without the shedding of blood, are at a middle distance, under
the feet, a little towards the fore parts ; but when they are in externals, thus
in the pretence of what is upright, they are then above the frontispiece, a lit
tle forwards, for they strive after honors, for the sake of which they pretend
to be upright (honestos). The starry face of this spirit appeared not far from
my face, to the left side, which signifies gain or lucre.— 1748, March 7. They
appear to strike their [own] feet, besides other things also which are
bony. That those who acquire Riches by fraudulent Means, never become wealthy, but [even
tually] become poor.
1212. f Although it is evident from the acts of many, as an established
truth, which has become so familiar as to be known as a proverb, that " evil
.gains do not come to the third heir ;"J nevertheless, many being so unbe
lieving and blind, care not by what means they acquire wealth. It has, how
ever, this day been also confirmed to me by the angels, that this is the case,
and that riches fraudulently acquired pass away, or are dissipated, so that
the parties themselves know not by what means ; whereas others are en
riched [thereby].— 1748, March 7.
On interior Things.
1214. The angels of the exterior heaven do not so [fully] believe that all
things, even to the minutest particulars, exist from the Lord, and are under
His Providence ; wherefore they admit of chance (casus) ; whereas the angels
of the interior heaven admit of no chance, but they believe that all things,
even to the very minutest particulars, are under the Lord's Providence, thus
that the series of [human] contingencies is [of] Providence. They conse
quently believe that so few things exist from human prudence, that they are
as nothing, or like a few grains of black dust in a serene sky ; even the angels
•of the exterior heaven perceive this to be the case, and they intellectually be
lieve it to be so, especially when [they think] from principles [of doctrine] ;
this, however, is not the ordinary state of their understanding, because they
have natural things [or states] conjoined with spiritual; wherefore when the
former prevail, they are, as it were, drawn down from the belief of interior
things, but when their natural [principle] is as a servant, then it is the spirit
ual [principle] which shines [in them], and confirms that such is the truth.
1215. It follows, therefore, that whenever, and so lo"ng as ever, the natural
principle predominates, a man can never believe the more interior things of
faith . Respecting the twelve Disciples of Jesus.
1216. There was a disquisition amongst spirits respecting the disciples, for
t The numbers here follow as in the original. — Tr.
¦£ " Male parta ad tertium hmredem non veniant :" the English proverbs corresponding
to this are — " Ill-gotten goods seldom prosper," or, " Evil gotten — evil spent ;" but the
Scotch proverb immediately answers to the Latin,—" Ill-won gear winna enrich the
third heir."— Tr.

LARGER DIARY— Part II. 303
the purpose of instructing those who were from the planet Jupiter, on what
account men of inferior condition, as fishermen, were chosen, and not any from
among the learned ; and because I heard such their inquiry, it may here be
remarked, that at that time many [of the learned] were immersed in [mere]
trifles, and the like, so that they could not [so well] receive or believe those
things which belong to faith, as the unlearned can ; hence it was that they
were chosen in preference to the learned.*
1217. That twelve were chosen, was because each disciple represented that
which a tribe of Israel represented ; — thus Peter represented intellectual faith ;
James, charity ; and John, the fruits of charity ; in like manner the rest were
representative ; wherefore, such were elected as should resemble the things
which they represented. — 1748, March 7.
That power [over evils and falses] is obtained solely by vastations.
1218. I have conversed with spirits who were in vastation, and who des
paired, because they would not believe what was told them respecting vasta
tions, namely, that by such means only the power is acquired whereby they
can become angels ; and that before they have acquired as a gift so much
power from the Lord, as that they can be led as angels, they cannot be admit
ted [into heaven], and that there must needs be a fulness of power thus ac
quired before admission, — hence [the necessity of] vastation. So likewise,
after they have become angels, inasmuch as there are still very many natural
defilements, which rebel, and, as it were, ferment, whilst in course of separa
tion ; therefore they are [for a season] let out, and afterwards re-admitted ; and
[I added] that the [said] power can never become so full [as to be perfect],
inasmuch as there are always things to be separated, and consequently it
must be for ever improvable ; wherefore [the angelic principle is] nothing else
but the capabilities which are conferred on spirits by the Lord, of being led in
[the way of ] truth and goodness,— which capabilities are something super
added, so that if, when equilibrium [or a new state of liberty] is thus estab
lished, one'is led [therein] in truth and goodness by the Lord, one appears to
himself as though he were good, and that evils and falses are abolished, which,
however, is not really the case [but is an appearance mercifully given, — 662,
736].— 1748, March 7.
That the Thoughts and Deeds of Souls can in like Manner be detected, as the Thoughts
and Deeds of Men.
1219. Souls were examined, but not so that I could know what they thought
and did in their life-time, but I was told by the angels, through spirits, that
human souls [deceased] can be explored, as to what they had thought and
done in their [former] life, as well as men [as is frequently shown elsewhere] ;
for the mode of examination is almost similar. But the reason why it is not
allowable [thus to examine souls], is because they are then amongst spirits,
who desire both to judge and to punish without respect [either to ends or cir-
* The specific reason why the Lord choose fishermen for his disciples was on ^account
of correspondences (see the work on the " Intercourse between the Soul and theBody, 20).

304 SWEDENBORG'S SPIRITUAL DIARY.
cumstances], and thus without [just] judgment, wherefore it is not permitted.
—1748, March 7.
That it is allowable to judge concerning ihe Exteriors (interioribus) of Man, which re
late to his civil Life.
1220. Sometimes I have been discoursing with spirits [on the question],
whether it be allowable to judge of the exteriors of man ; who consented that
it was allowable, but it was said to them that it is allowable to judge of
their civil and moral life, but not of their spiritual life, of which the Lord alone
can judge, because He alone knows it. It is allowable (inasmuch as in the
world societies are thus formed) to explore men's moral and civil life, from
their words and actions, that it may be known from various causes and ends
whether they can be associated with ; otherwise in such a state of things as
exists [in the world], a man might easily be seduced into evils, and robbed of
all his property. — 1748, March 7. — By moral life, is understood every honest
[principle] in respect to society ; but how [far a man's] moral virtues co-ope
rate with faith, and what is the quality of his interiors in respect to faith, these
are matters concerning which a man cannot judge.
The Judgment of Spirits [or the mode by which they judge] .
1221. (( There are spirits, who constitute the urinary province ; the grosser
kind (crassiores) of these spirits examine every soul they meet with, and de
sire to chastise and punish him ; but their mode of judging is such, that what
ever appears to them as disorderly, and, in their eyes reprobate, they arraign
as such, and studiously seek to punish, irrespectively of [all] circumstances,
of what nature [soever] they be ; for, as they proceed no further than to ex
ternals, they do not concern themselves about circumstances. Although the
soul may not [really] be to blame, but only apparently so, owing to the so
ciety he is in, as may sometimes be the case, — such spirits persist in attribut
ing blame to him ; wherefore, nothing is committed to their judgment, except
there be somewhat akin thereto, within him, — [thus] without their know
ledge. Consequently, unless the Lord governed all and every thing, even to
the least particular, — in such a case none of mortal race could escape so
severe a judgment. Such spirits are just above Gehenna, and extend them
selves not far from the face, in the plane of which they are, towards Gehenna,
but [still] above it; this [mode of judging] may therefore be called the judg
ment of Gehenna. Of what nature these spirits are, may be evident from a
comparison of their phantasies and their life, with the operation of the kidneys,
the ureters, and the bladder. — 1748, March 8 .))
(((( Concerning the angelic Speech. ))))
((((((( It is not easy to describe the angelic speech, because words must be
employed by which natural and corporeal things are signified ; hence also
the ideas partake of the like nature, and that [variously], according to the
condition of each; for such is the nature [of angelic speech], that if the
angels were to dictate the words, and they were to be written accordingly,

LARGER DIARY— Part II. 305
they would understand nothing else than the sense ofthe words abstractedly
from every natural and corporeal idea ; whereas, spirits and men would un
derstand the same in a natural and corporeal manner, as things which cor
respond iu an exterior degree. I wondered that I could neither think *nor
speak with angels.... )))))))' On theSangelic Speech.
1221$. I wondered that I could not think and speak with angels, but through
[the medium of] spirits, except that it was granted, in some measure only, to
know that it was angelic ; and according to my inmost perception, I could
sometimes think that I thought in an angelic manner, but yet it was not so.
1222. The angelic speech, or the [angelic] thought, has relation to interiors,
which spirits do not understand, except they have put off the crasser natural
[states], nor can they apprehend them, inasmuch as the [said] crassitudes
(crassa naturalia) adhere to them, and make their all. [See 782—789.]
1223. The angels of an exterior heaven, in like manner, cannot understand
the things which the angels of an interior heaven think and speak, for these
things are abstracted and' divested from those things which constitute
the all with the exterior angels.
1224. That which the words proximately contain, is merely corporeal,
whence it is evident that those who make elegance to consist merely in
verbal witticisms (cequivocis), and in eloquence and poetry, are only "cor
poreal. 1225. In a word, of what nature angelic speech is, cannot be expressed,
and ifit were expressed, a man could form no idea of it, [for] in every sense
of an expression, or ofthe words, there are indefinite things which the angels
understand, whilst a man, or a spirit, understands nothing but what is cor
poreal and merely natural.
Concerning those who, in the Life of the Body, have studied natural Things only.
1226. (( There are many, especially females, who place the all [of life] in
the embellishments thereof (in decoris), nor think upon higher objects (altius),
than such as the providing of elegant entertainments ; and on dress, conver
sation, deportment, and the like [formalities], nor care about essential things,
because they place their whole [life] in such [external] matters, nor concern
themselves to know any thing about eternal life, and faith.
1227. This, indeed, is excusable in females, until they have arrived at
womanly (juvenilem) age; but if they continue thus merely external (in his),
even to adult age and afterwards, when they can better understand things,
and when the ardor [of youth] and desire of marriage have passed away,
they, in that case, contract a nature which remains after dtath.
1228. Such women, then, appear with long and diffused hair [descending]
to the middle of the body, which they also desire to comb, having pleasure in
dressing it, and making it a [chief ] point of elegance ; for by the hair are
signified such natural things as are merely formal, but the head and the face of
such women do not appear, because the hair is spread around the face, by
vol. l 20

306 SWEDENBORG'S SPIRITUAL DIARY.
which are signified things essential. They also appear naked about the mid
dle part of the body, which signifies that they had loved the things corres
ponding thereto (similia), and deemed them elegant.
From such their appearance to others, they are easily known to be such as
[described]; nor can they be associated with any but their like.
1229. Thus they are like furies, that is, when they have placed all their life's
delight in such things. Spirits can immediately judge of what quality they
had been in life, [especially] from the hair, its color, length, diffusion, and
from other particulars concerning the hair, and also from the body, its naked
ness, how far it extends, and what parts of the body are especially exposed,
and what portion they desire to conceal. Hence also souls can know them
selves, for they must, before [they are gathered to their like], know the quality
of their own life [as] formed [in the body;— 1119].— 1748, March 8.
Concerning those in the other Life who are continually in the Habit of Reflecting.
1230. There are certain, persons who, from habit acquired in the life ofthe
. body, become imbued with a disposition to reflect upon all they hear, and
some are of such a nature as not to dwell upon the objects [themselves], but
to think inwardly concerning them, not for any ulterior end, either good or
evil, but solely from a studious habit, in which they delight.
1231. Such persons, in the other life, have a certain place allotted to them,
which is rather low down, forwards, a little towards. the left, and there they
appear to stand, and to think, nor are they concerned if other spirits desire to
molest them, but answer them prudently, and that too from causes arid prin
ciples ; [for] it is given them to speak truths from the Lord, although they
think it is from themselves, and that tbey have derived truths from such
[habits of] reflection. ,'
1232. The place where they are, is described by them as being pleasant
and herbaceous, like the Elysian fields, nor are they willing- to be disturbed
by any one, because they have pleasure in [meditative] thought, and when
spirits provoke them, they are not afraid, but they say that they are safe, be
cause they' know that the Lord protects them.
1233. Certain spirits from the urinary province, desired to. molest them
there, but they could not enter into the place where they were ; for when
they only came to the circumference of that region, they appeared to be .ex
panded like a thin cloud, which moved about that region, on the right side in
respect to myself. This thin cloud [was seen] winding itself around until,
[rising] upwards in a spiral form, it passed away. In . the meantime those
spirits began to lament that they were carried about in circumvolution, not
knowing whither they were going. Wherefore these reflecting spirits were
safe in that place, uor were they permitted to be infested by that corporeal
and material mode of judging.— 1748, March 8.
What is signified by desiring to be the Least, and that he who is in this State is the
Greatest.
1234. (((((( From many things it may be evident how this should be under-

LARGER DIARY— Part II. 307
-stood, for a man ought not to desire to be the least, that so he may become
the greatest; for in that case he desires and aspires to be the greatest: but it
may appear what is meant by being greatest from this, namely, that a man
should, from the heart, wish better to others than to himself; thus, he should!
be willing to yield the preference to others, and to serve them for the sake of
their own felicity, from no selfish end, but from love.— 1748, March 8. ))))))
Of what Quality the Ends of a Man's Life are, may be evident in Diseases when Death
is impending.
1235. Whatever a man loves, that he fears to lose ; and therefore in dis
eases, when death is impending, it may be especially kpown, what things the
man had loved, or what ends he had in view during his life-time ; as [for ex
ample], if he has been ambitious to obtain honors, and if he has placed his
'delights in- such acquisition ; in that case he very much dreads to die, and
even on his death-bed he will speak of such things as had delighted him; he
will not even then abstain from such business [as promotes his ends], pro
vided such conversations do not detain him from actually engaging in the
same— so as to have still the same devoted affection in favor of self. The
hke is the case with him who has [his chief ] delight in possessions, gains,
and other worldly things — even in that season he clings in thought to such
things, and at the point of death he makes disposal, by will and testament,
concerning the same . Whereas the man to whom these things are of no
concern, considers them of little account, and only thinks of eternal salvation,
esteeming all other things as inconsiderable, and as not worthy of being
named, even though it were the whole world.
1236. But for the sake of one's children, to be unwilling to die is natural,
both in the good and the evil ; for fhe evil also love their children, but on ac
count of the ends which prevail in themselves, as, that they may be eminent
in honors, &c.
1237. The evil, also, at the point of death, can hold worldly things and the-
things belonging to them, as of no account, and think only of eternal things ;
but this happens when life is despaired of, or when he no longer has any
hope or chance of life left ; then he can also speak piously, and despise
worldly things ; but this is rarely the case with those who are led by the love -
of self.
1238. But those who, from the love of self, are reckless of death, in order
that they may become celebrated after the life of the body, and who, at the
same time, equally disregard worldly things ;— in such, a different cause is
foperative], namely, that they wish to be considered as heroes ; thus it is that
they desire to die.— 1748, March 8.
Concerning those who more interiorly examine [others], or concerning a more interior
Mode of Judging.
1239. ((There are spirits who constitute an mterior judgment, whereas
those who constitute the province of the kidneys and ureters, exercise [that
office] in an exterior manner. The former, constituting that part of the brain

308 SWEDENBORG'S SPIRITUAL DIARY.
where its excretions are effected, accordingly, have an interior mode of judg
ing. There are several of these excretory provinces in the brain, namely,
within the pia mater, between its foldings, and also between its fibres, which
are expressed into the mammillary processes, then towards' the cribriform
lamina; and in the living they are excreted by foramina or outlets, between
the meninges, and between the fascicles ofthe fibres; but in the dead these
parts are closed, wherefore they are impervious ; there are also excretions
which are conveyed into the great ventricles [ofthe brain], where there are
phlegmy substances together with spirituous.
1240. There are spirits who constitute these provinces, and they appear
almost directly above the head, at a middle distance. These spirits are such
as excite scruples of conscience, which they insinuate into man, in very many
cases, wherein any the least doubt exists; thus a supposed duty, if he omits
to do it, they impute [to the individual]. This they do with many, and thus
charge the conscience incases where no charge is due. There are many of
this kind in the world, and they are called the [scrupulously] conscientious;
for they do not know what true conscience is, but they place a conscience in
all things that occur;— as, for example, — if a man travels into foreign coun
tries, and there expends his money on things of great value, they can then
aggrieve the conscience by this scruple alone, that the man's own country is
thereby deprived of his wealth, which, nevertheless, ought to remain in it.))
(Thus also they do in very many other cases ; for when once such a scruple
is established as a proposition, confirmatory, considerations are never wanting,
¦which thus aggrieve or burden the conscience; whereas, true conscience is
opposed to such reasonings.) For unless a man thus spends his money, his
conscience [under the influence of these scruples] would be aggrieved, as all
who know the subject would confess. In like manner, if it were made a sub
ject of conscientious doubt, that a man, by thus .spending his property on
things ofthe greatest utility, would deprive his heirs of it, ((( whose interests,
according to the law, as it appears, he is bound [to consult], as in other cases
innumerable. Those who have been of such a character in this life, consti
tute, in the other life, that province ; and whilst they are present, they con
tinually burden the conscience with such scruples, and that even to a painful
degree; and because they only consider whatever confirms their scruples,
they esteem the highest uses as nothing, [not considering] that these uses
should preponderate [over such scruples].
1241. Such spirits even produce a sensible anxiety on the part of the abdo
men, or on the region of the diaphragm, so that when they operate, the anx-
¦ iety is perceived. These spirits induce also similar anxieties upon man in.
temptations, and when they are permitted [to operate forcibly], these anxieties
are intolerable, which I have sustained in temptation during several days, and
at this moment I also feel them, but slightly; this anxiety comes from those
spirits, because they are of such a nature ; nor have they any extension of
thoughts so as to fix their minds in things more useful and necessary.
1242. I have this day also conversed with these spirits ; — they endeavored
to aggrieve my conscience, nor could they attend to any reasons, because they
so tenaciously persisted in their own opinion. — 1748, March 8.)))

LARGER DIARY— Part II. 309
On the state of Soulsrthat they think themselves to be in the Body.
1243. As already frequently observed, souls consider themselves to be no
otherwise' than [as living] in the body, which is .the phrase in use amongst
men ;* thus,, that they are men, nor can they know otherwise except it be given
them [to reflect] that they are spirits ; on which subject I have just now again
conversed with two, who thought they were living in the world ; for they re
tain whatever they cherished in the body, namely, all its cupidities, which con
stitute their corporeal life. They have also appetites, as the appetite of eat
ing when they see food, such as they desired in the life of the body ; even as
one of them just now affirmed, when he saw that I was eating. [In confirma
tion] I told them, that they also retain the senses, as sight, hearing, smelling,
and touch, as lively as when [living] in the body, and as though they were
bodily [sensations]. I further conversed with them, saying, that nevertheless
they are spirits, as they might know by reflexion, and that they now have no
need to entertain cares about the body, as they had in the world ; for it is only
in the world that food, clothing, and habitation are [sought after], being mat
ters of anxious care to .men. who, at the present time desire to possess, ou their
account, the universe, whereas they might be content with very few things;
but still less in [this] the life of the spirit, is there any need to be careful about
such' things, wherefore they might now devote themselves to the study of
heavenly things.— 1748, March 8.
On Faith and good Works.
1244. I have conversed with certain [spirits], who, in their life-time, had
been learned theologians, concerning faith and good works, and who said that
faith alone saves, without good works, and that good works condemn. [I
stated to them] that these forms of speaking, without explanation, are dan
gerous, especially to the unlearned ; since the reason why faith is what saves
[man] is, because within that faith is life, namely, the Lord, who alone is Life;
wherefore it is He who saves by faith, and when life and faith are [together],
they cannot but produce the works of charity ; whereas, without them, [a man]
is like a tree without fruit, bearing only leaves.
1245. On the other hand, when merit [or righteousness] is placed in works,
in that case the works are void of faith, because it does not belong to faith to '
believe that a man can merit salvation from himself, or that he can justify him
self by his works. Wherefore, when a man's faith is such, and consequently
a faith in works only, he is condemned, because the man himself, consefuently,
self-love and unrighteousness, are in [such] works.— 1748, March 8.
On the infernal Crew in the dark Chamber .
1246. ((((((Concerning the infernal and deceitful crew in this dark chamber,
almost directly behind, see what is said above [775, 776] ; in which [chan*er]
they do nothing else but consult together how they can fraudulently deceive
those whom they meet. I have conversed with this crew, with whom some
* Hence it is obvious that our author must be understood in this, and in many similar
instances, as speaking according to received forms of expression. — Ta.

310 SWEDENBORG'S SPIRITUAL DIARY.
wondered that it should be permitted me to speak : but I replied, that I was
permitted to speak, even with the worst of devils, because they could do me
no injury; if, however, they could do me any injury, I should have felt an
aversion and a dread ; but I can have no dread in respect to them, inasmuch as I
am protected by the Lord. On which account, it has never been forbidden
me to converse with devils, if they desired to speak with me ; as, also, because
I should know the quality of their life, and of their hell. . Moreover, it was
permitted me to answer them, that by conversing with them, they themselves
could know of what quality they are ; for, being corporeal, they know no
otherwise than that they are in the bodily life ; and that thus they could be
instructed concerning their own quality or state. Besides, inasmuch as they
are now in hell, they are rather to be commiserated, than that any evil should
be done to them ; for if I were not to speak with them [at all], or were to use
harsh language to them, — a disposition which certain souls having contracted
in/the life of the body, have brought with them,— they would, in that case,
have miseries added to their torments, which would be against mercy and
•charity,— for to wish well; even to them, is a Christian duty. Moreover, there
were some of them who were known to me in their life-time, and respecting
whom, it was not believed that they would become infernal.))))))
1247. When conversing with these spirits, who inquired where they were,
¦considering themselves still to be persons of the greatest consequence, and
despising others in respect to themselves, I was permitted to tell them that
they were in an infernal chamber, which was a]so shown to them by various
proofs. And when they desired to go into other societies, and not to be. kept
there, that they might thus be free, it was told them that they could be no
where else, and that if they were permitted to go out wherever they pleased,
they would, nevertheless, of themselves relapse into the same society, and
consequently into the same infernal chamber ; so that it is they who precipi
tate themselves thither, for they cannot desist from such pride, and, at the
same time, from deceitful arts. In order that they might know this, they, were
led out, that they might wander about, but they immediately relapsed of them
selves ; for such things [as constitute their life] keep their mind captive, and
bring it back [into hell]. They love to be in the dark, saying, it is their de
light ; [also] that no one should hear them.
1248. It was also told them, that if they came into other societies,, they
would be instantly recognized, and casf out by them as froth ; for when, after
the firsfjgperiod of their life after death (concerning which mention occurs
above), they have been often rejected from the societies of others, they, con
tract, as it were, a certain mark, like Cain, by which they are known wherever
they come, not only from their deceit and pride, but also from other signs, as,
that their faces do not any longer appear human, but like a greyish calcareous
subs^nce [as mortar, thus] entirely as though they possessed no life at all,
but were like mere statues; thus there is a diversity according to their several
dispositions. But this — in the sight of others only (for they do not so appear
to themselves, but as men, each having his individual mark), not to specify
other signs or indications, which they successively contract, as when they are
punished.

LARGER DIARY— Part II. 311
1249. Some, who are also proud or haughty, no sooner appear than they
manifest to me their disposition ; for, from their disposition (animo) they ap
pear as great, and all others in respect to them, as little, and, as it were, no
thing, thus contemptible ; but when a spirit thus thinks, namely, that all others
in/respect to himself are nothing, he is sent, by a spiritual representation,
amongst those who are thus contemned, and then he appears to himself little,
and 'others great, at which the spirit is extremely indignant; he can, however,
by this means be led to reflect of what quality he is; and thus he is again
sent amongst the infernals. — 1748, March 9.
On those Spirits who are. within the triangular Space.
1250. Concerning those spirits who terrify others, and [even, as it were] slay,
burn, and miserably maltreat them, within that triangular space which leads to
the two cities called Jerusalem, the reader is referred above [723, 749, 745,
&e.].. The worst are those who wander to the left, on the side verging to
wards the said filthy Jerusalem ; such spirits, by their direful phantasies, re
present men, especially Christians, as slaughtered sheep, which they hang up
with the head downwards, with [an appearance as of] blood, and thus they
turn.them round on a pole, from which they suspend a sheep [as it were, so
slaughtered and] skiuned ; and they are delighted with such a spectacle.
1251. Even such spirits do not strike terror so much as the robbers of that
space or desert above-mentioned ; but by their phantasies, they, as it were,
take away the life of those .whom they meet, of which [effect] I had a percep
tion, as though they took away the interior vital respiration of the body ; so
that unless 1 had known how the case was, I might have been induced [to be-
lieveythat they could have taken away my life. The , spirits' who still live in
their phantasies, scarcely think otherwise ; for they thus think themselves to
be in the straitiiess [or agony] of death. — 1748, March 9.
On the Multitude of Spirits concurring to the Production of a single Action of Man.
1252. It is wonderful that so great a multitude of spirits concur to [produce]
a single action of man, who thinks no otherwise than that they are the man,
and that they [albne] act, or operate. This was shown in respect to one re
presentation only, respecting the appearance of my face, when it was shown
to me how great a multitude there was; for they conversed with me in order,
and said, that they thought that they [alone] did it; and I likewise perceived-
what each contributed, from the highest part of the forehead to the neck [to
form this representation] ; thus with variety ; for, as their action [varied], so
in like manner did my own face, thus represented to me, whilst they con
versed with me in order, saying, that they could not think otherwise than that
they [alone] acted. From so many spirits, however, there existed but one re
presentation, when, nevertheless, so many concurred to produce it
1253. Some of these spirits said, that they acted as of themselves, and that
they thus thought that it was they [alone] who acted; but others, who were
above the head, thought that they concurred, not, indeed, in an active man
ner, but, as it were, yieldingly (sequendo) ; to whom I said, that it was nothing
but their own phantasy ; for, that as they' could not be my body, it was my

312 SWEDENBORG'S SPIRITUAL DIARY.
spirit, and not theirs, which was invested with a body ;— to which they had
nothing to reply.
1254. I could also manifestly perceive, that every individual spirit was like
wise the subject of the representations of other similar spirits, so that they are
never alone, but are the centres of the action of many; wherefore each spirit
was a legion (cohors), so that there are as many centres as there are spirits, con
sequently each individual is such a centre. This may appear to any one as
wonderful, yea, incredible; as, however, something similar exists in every
member, muscle, and part of the body, and likewise in nature, and in its at
mosphere, and in its vegetable productions,— namely, that there can never be
any one thing, except it exist from many ; and that nothing can anywhere ex
ist but in a social and mutual relation, apart from which it can never do any
thing, still less contribute either to the particular or to the general good : hence,
when men are instructed in such knowledge [as exists in nature], they can
know that what has just been stated is not incredible, and that thus the heaven
of spirits and angels is connected, namely, by mutual consociations, which,
when taken together, constitute general forms ; and, in like manner these again,
in their order, forms more universal. — 1748, March 9.
That the wicked and the unbelieving, when in the company of good Spirits, can speak
Truths, and even believe them.
1255. I have heard two who were infernal, and who nevertheless spake
truths, as though from knowledge, and thus as from faith, although they were
infernal, which truths, at other times (alioquin), they could not know, still less,
believe ; and by living experience it was shown to me, that they were then in the
company of good spirits, so that they spake from them as though from them
selves ; for the wicked know no better, and are not willing to know otherwise
than that all they have is from themselves.
1256. Once, also, being in the company of angels, I had then a firm faith in
those things, which I could not have out of the company of angels. Where
fore it is easy for the Lord to give faith to any one, so that a man may even
think that he [really] has faith, but because his'interior principles do not con
spire [to the reception of faith], and because his life is repugnant thereto, such
a state cannot exist according to order. Hence it may also be concluded, how
human minds are led and bent by the Lord. — 1748, March 9.
On a certain cunning and deceitful Spirit, his Life [in the Body], and his Punishment
in the other Life.
1257. There was a certain spirit in an infernal chamber with others ; he bad
been amongst the deceitful and the criminal in his life-time ; for in that cham
ber they do nothing but invent stratagems, and add one evil device to another;
the objects of their deceits are whatever things they meet with ; [so that] they
there lead a similar life as in the world.
1258. There was one brought me from that place, who conversed with me ;
I could perceive from many tokens that he was most deceitful ; thus, from his
artful cunning, and his open machinations, and likewise from the sphere of his
activity, from which a spirit is also known, and concerning which much is

LARGER DIARY— Part II. 31&
stated elsewhere. I could not, however, even from this indication, conclude
any thing certain [respecting him] ; especially as we are not to attribute evil
to any one; still less are we to judge, inasmuch as none but the Lord alone
knows the interiors of man.
1259. The same spirit afterwards prayed in a suppliant manner to be deliv
ered from that infernal prison ; and he prayed from his soul (animo), alleging
at the same time, many reasons [why he should be liberated]; as, that not
withstanding he might have thought evil, this could not condemn a man
when in his life-time he had done nothing evil, inasmuch as he could be re
prehended by none ; pleading other like [excuses] besides ; thus, praying to
De admitted into other societies, that is, of good spirits. This was accordingly
permitted him; for as in the world, he could be in the society of good spirits,
10, he thought, he could in that life also, consequently that he could put on the
appearance of goodness as in the life of the body, and remain amongst the
good and be loved; — it was accordingly permitted that he should enter into a
society of good spirits, above the frontispiece, in whose company being desir
ous to remain, he constrained himself, that he might resemble them ; but this
he could not do for any length of time ; for in every particular of his [outward
demeanor], an [inward] reluctancy was perceived ; wherefore he complained,
and petitioned to have such [intermediate] spirits about him, that he might be
more easily reduced to an agreement with them, which was also permitted;
notwithstanding which, a repugnance was in like manner observed, so that
he begged to be dismissed, and to come into other societies ; or into a certain
chamber that he might be alone, and thus safe ; whence he was sent into a
long vaulted chamber, and there, sitting upon a stool, he was turned round,
which signified, that he was versatile, nor could be present in any such society.
At length he returned to me ; and because [the spirits] wished to cast him down
again, into the infernal chamber, and as he still insisted that he was innocent,
he was consequently sent thither, and made to revolve in various gyrations
light and left, whereof some gyres being in contraversion to others, had a like
signification [implying] that he could remain nowhere, because he considered
himself to be blameless.
Moreover, he was sent back into the infernal chamber, into the company of
his former associates, but they would not then admit him; they complained
of him that he was no better than before, still being desirous to frame evil
devices in conjunction with them ; — wherefore they cast him out because he
prayed in a suppliant manner, and considered himself to be blameless.
1260. ((((((( Certain spirits who were then above the head, and who were
not ill-disposed, were desirous to pronounce judgment concerning him, but
they could not, because they were ignorant of his real character. This, how
ever, was soon discovered ;— for he was let down into the lower earth, a lit
tle before the right foot, to a considerable depth, where he began digging a
pit, such as those who bury the dead are wont to prepare for their interment;
whence a suspicion instantly arose that he had in his lifetime committed some
deadly deed : there then appeared a funeral bier covered with black cloth,
but no subject was seen conveyed thereon ; but soon afterwards, however,
one rising from the bier approached me, and in a pious manner told me that

314 SWEDENBORG'S SPIRITUAL DIARY.
he had died, having, as he supposed, being killed by poison, [given him to
drink] by such a one (abeo), inasmuch as he had been at his house in the
evening, and had drunk wine, and presently after his return home, being
seized with deadly sickness, he had thought of him [as being the cause],
seeing he had drunk wine with him ;— he told me that these thoughts occu
pied his mind at the hour of death : not knowing, however, whether it were
any thing but [a mere] suspicion, at the same time expressing himself very
piously, and stating that he [himself] had been a man of humble condi
tion, and that if the other had actually done the deed, he might have
done it for the purpose of trying the poison, with which probably he in
tended to kill others ; thus he said nothing maliciously (nihil mali) concerning
him, being content with his own death, by reason that if he had lived longer,
he would probably have committed more sins.)))))))
1261. ((((( When the wicked spirit heard all this, he confessed that* in the
life of the body, he had committed such a deed, and had been tormented
with remorse of conscience on that account; but that he durst not confess it
to the priest, on account of his own honor. )))))
1262. ((((After such a confession this punishment followed: — he- was
twice rolled in the black pit which he had dug, whence he became so black
ened as to resemble an Egyptian mummy, both as to his face and body, and
in this condition he was carried up on high, and while flitting about [in the
air], it was in this manner manifested before the angels of what quality he
had been, and what a [wicked] devil he was. 1 also felt his approach to
me, which was now [attended with- a] cold [afflux], so that he was amongthe
cold infernals.))))
1263. I was also permitted to perceive, by communication, his distress- or
pain of conscience, which was so grievous, as very perceptibly to affect me.
1264. He also said, that he never desired to inquire into any thing good- be
longing to a man, but only evil.
1265. And because he had been of such a character, he was deprived of his
rationality. 1266. The same [diabolical turn] he retained in the other life, namely, that
he especially wished to destroy innocents, — such as had done him no harm,
but good ; — he was also very desirous of revenge.' He wondered that such-
things should be discovered after death, as he thought that because no one
upon earth knew it, so neither did any in heaven; but on being told that
when he was tormented with remorse of conscience, those spirits who had
induced upon him such anguish must by all means know it, he could say
nothing in reply, but acknowledged it must be so. — 1748, March 9.
On the Mucus from the Nostrils.
1267. There are those spirits who have relation to the pituitous or viscous
excretions, especially such as are excreted by the meninges and the fasiculat-
ed fibres, from the brain into the nostrils, and also by the glands of the nos
trils, where they are both condensed and attenuated.
1268. The spirits who have relation to the mucus of the nostrils, are such

LARGER DIARY— Part II. 319
as, when once they have conceived hatred against any one, most pertina
ciously desire [to exercise] revenge; thus, admitting of no argument [to the
contrary], consequently inaccessible to any reasoning by which, the hatred
once conceived can be dissipated, which hatred breathes nothing but the
death of its object, for then such spirits cherish and revolve nothing else in
their mind [animo] ;— such spirits are [represented by] that viscid mucus of
the nostrils.
1269. That same spirit (respecting whom it was detected that he had mur
dered an innocent man with poison [1260] ) appears to have been of such a
character, that he could not by any reason, howsoever true, desist from the
cupidity of revenge even unto death. This spirit was lying, bound, near me,
and he was of such a character that all the reasons that were urged [to cause
him to desist] were of no avail whatever, so that they did not [even] enter
intohis perception, but were as nothing; until on perceiving this, I also per
ceived, that he was unlike a man, who admits reasons from men, and re
volves them in his mind ; — but that he was rather like a beast.
1270. In the mean time he thought of nothing else, inwardly, than of re
venge, and indeed in so secret a manner that I perceived nothing of what he
thought. He excited in every one his own objects, and from my mind he ex
cited that which he could pervert into evil, and thus into hatred, and in this
manner he fed himself continually ; yea, he kept the thoughts of other spirits
so bound, that they could not be delivered from the evil efflux which he
diffused around him, which I also perceived in myself :— namely, that he
could detain my interior thoughts as though fixed, and incline, or bend them
[at his pleasure],— which is represented by that viscid substance, mucus.
1271. Whilst this spirit was still near me, he was perceived, as a certain
monster [moles], the back of which was uppermost, [being a representation of
that] which nothing rational could penetrate, so tenaciously did he cling to
interior hatreds.
1272. [The sphere of] this [spirit] had the peculiar operation upon me, that
I was miserably tortured in the stomach, so that I was seized with constipa
tion, together with an interior and dull (muto) pain, which continued for some
time, until I had cast up, at different times, a nauseous acidity- from the
stomach ;— such an effect have these spirits upon the stomach, not unlike
that ofthe mucus of the nostrils, which, if a quantity of it is let down into
the stomach, so inviscates the food, and obstructs the pores, that indigestion
is the consequence.
1273. Afterwards I experienced a dull, painful obstruction about the upper
orificeof the stomach, from a similar cause, for the mucus is there collected,
and causes obstruction.
1274. When that spirit was with me on the left side of the neck, and when,
by degrees, he lapsed downwards, he appeared desirous to suck [my] blood
[like a vampire— 1289].
1275. But being afterwards removed forwards, I was not willing to converse
with him any longer, because he was susceptible of no reason ; it was said,
that his thoughts interiorly are such that they cannot be described ; he re
volves at the same time so many hatreds, and so disperses them in every di-

316 SWEDENBORG'S SPIRITUAL DIARY.
rection, that the spirits around complained that they also were kept bound by.
him, so that he was like the mucus ; and [they further said] that they were
so seduced by his thoughts, that they at the same time co-operated [or con
curred] with him, especially those who were [naturally] not of a dissimilar
genius (prosapioz). Such is the pernicious sphere of such spirits.— 1748,
March 10.
1276. I am of opinion that he was of such a nature, when deprived of
his rationality, because he appeared to me mute, and, as it were, but a mass
or stump within which those states of hatred were thus boiling up. The
mucus, therefore, in a spiritual sense signifies tenacious hatreds [or hatreds
which tenaciously cling to the spirit]. It was then also discovered that he
was not of such a nature in externals; for when in externals he was more
tractable; but it was when occupied in thinking, that his thoughts were
full of such hatreds; but not so his external, for with this he studied [to
please in] the world.
1277. Such spirits as are thus continually revolving hatred within, and in
whom hatreds are as it were, boiling, are not admitted into the heaven of
spirits, but are kept in a very deep place ; out of which they cannot come,
except on certain occasions as is now the case ; several of them being present,
when this spirit became of such a quality; otherwise he would have been
without association ; wherefore he afterwards spoke as he had done be
fore, and he wondered, that he should lie down [like a stump], and that
other spirits, by whom he had association, should have withdrawn them
selves from him; some*spirits were then bound, and adjoined to him
again. 1278. ((( When such spirits from the deepest hell are bound together [so
that their sphere operates powerfully], then those things which are in the,*
stomach are rolled about [or excited], so that I was compelled to cast up my
food ; for thus the spheres of [such] spirits, by their first presence, induced a
change [upon me] ; because they have, as it were, poison with them, which
they desire to infuse into a man, the effect of which was [to excite] vomit
ing. For as during their lifetime they desired to kill men with poison, hence
this [desire] becomes rooted in their minds, so that they breathe forth a si
milar [influence], whence the effect above named [which is] from them, not
as on other occasions, from emetics, and from too great a quantity of food
in the stomach ; but I perceived that it was the effect of such spirits.*)))
1279. (((In that very deep hell, the sphere is so stinking and cadaverous j
(the stench being like that proceeding from dead bodies), that the eare [of my
readers] would be shocked if it were described. Such spirits, however, are so
delighted with the stench, that they prefer it to the sweetest odors ; yea, the
* The author here, aB in many other parts ofthe work, describes the effects which the
influence or sphere of evil spirits produced upon his bodily sensations ; hence the pains,
sickness, &c. which he felt when various evil spirits approached him ; — we will merely
remind the reader, as the author himself has frequent]}- done, that only those can ex
perience these bodily sensations who, like Swedenborg, have open communication with
spirits. All diseases, however, and all bodily pains which men experience, correspond
to the malignant spheres proceeding from evil spirits, which are the essential causes of
aU diseases and pains (see A. C. 5711—5727). — Tr.

LARGER DIARY— Part II. 317
very breath or sphere which they have about them, is venomous and pestilen
tial ; for, that such carry with them stenches which irritate the interiors of the
stomach, may hence be evident)))
1280. ((((When these spirits are sent thither, they receive a certain ring
(cirmlum) to which brazen points are affixed, at little distances from each other,
which they press with their hands and turn about, — a sign that they are
amongst [such spirits], who are kept bound.))))
1281. Moreover, they are distinguished [by signs] from others ; for this is
declared respecting them, that when they become of such a character, or so
evil they cannot conceal themselves before other spirits whom they meet, for
; their phantasy produces similar effects, by which they are instantly distin
guished— as we read of Cain ; and because they are of such a character, they
inspire others with aversion and dread, who [in consequence] flee from them, —
, thus, like Cain, they are safe.
1282. One of those spirits who was let out of that very deep place, but
whom I did not see, was described by the spirit who was with me, and who,
.because he had perceived it, said, that that spirit had a stronger and more vir
ulent sphere of hatred about him [than others], and that he had destroyed many
in his life-time by poison, without any conscience ; thinking that it was a mat-
, ter of indifference whether they died a few years sooner or later. This spirit
. had thus perpetrated such direful murders, and, indeed, of the innocent, whom
soever he desired [to kill]. Their servants are, at the same time, with them
in that very deep place, but inasmuch as they acted only from command, and
not from premeditated [malice], they are treated more mildly, and they do no-
. thing there but from command; wherefore their lot is indeed milder ; still,
, however, they are amongst the worst of infernals.
1283. ((((((((Inasmuch as this devil had presented himself externally as in
nocent, he manifested himself to me under the appearance of an infant, with a
face not unhandsome, carrying in his [left] hand a vessel, but in his right hand
holding a dagger, from which [appearance] it was given me at once to know
that his intention was to kill by the poison which he carried in the vessel, and
this, too, under an appearance of innocence ; wherefore such characters im
mediately became manifest, however studious to conceal themselves. Thus
also it was known that he was amongst the worst of infernals ;— of such a ma
lignant nature was that spirit who was possessed of so strong and so virulent a
sphere.))))))))
< 1284. (((((When they are let out, they appear on a higher place, and the
more direful they are, the more they appear to the left; as was the case with
the spirit in question, who appeared accordingly, but with his whole body,
which was naked, very black, even like that of a mummy .—1748, March 10.)))))
Concerning those who think that real Christians must necessarily suffer Miseries.
1285. One of these spirits said, that he had thought, in the. life of the body,
that no compassion should be felt for those who professed piety, if they labored
under afflictions, inasmuch as [he considered] they were of such a character as

318 SWEDENBORG'S SPIRITUAL DIARY.
ito delight in misfortunes, miseries, and adversities, so that he thought it indis
pensable for aChristianitO'sufler such things.
1286. But it was permitted to tell him, that the case is not so ; for, that true
Christians can, equally as others, live without misery ;— can eafcand drink ofthe
best fare (bene, tyc.), but not in a luxurious manner ; and they can be appareled
as others are, and, like others, they can enjoy the delights of social [and civil
ized] life, and also live in honor and affluence ; but that all these thmgs.being
corporeal and worldly, are by them accounted as nothing in comparison'with
iheavenly things ; wherefore, when persecution arises* they hold all such things
in no consideration.
1287. >Nor is it necessaryithat they should, sell all their property, and givelt
'toithepoor. Qoneernitiga verydeepsHell.
1288. (((((The infernal genius or fury, who was of this hell [1282], and who
carried with him such a venomous sphere, and who. sent an irifant, with-a dag
ger and a vessel of poison to me, and afterwards also to another, was removed
that he might be remanded to his cadaverous hell ; he-proceeded towards the
left, a little towards [the region- of] 'the temples,' hr the same plane therewith,
to a great distance, without descending. He afterwards sank down, and first,
as it appeared, into fire, and then in fiery-smoke like that of a furnace ; pre
sently afterwards'he descended underthe furnace, for the place had the 'repre
sentative appearance as of a great furnace. He now advanced forwards
(where there were caverns tending downwards), then sideways in every direc
tion, where he became immersed ina cadaverous stench; on his- way thither,
he was continually thinking evils and intending them, especially against the in
nocent, without any cause. The spirits around me were horrified and' fled
away. Whilst he was passing through the'fire. he uttered lamentations. — l^tii,
March 10. This hell is under ground, in caverns extremely-dark, 'which have
been before described.))))) 0»i a certain vampire [ Spirit] .
1289. There was a certain [soul] who, as I was told by spirits, whenche-was
about to die, thought of vampires, and being-seized with [such] an insane cu
pidity, [resolved] that when he was dead, and consequently raised from- the
{bodily ] life, he would actinlike manner [as a vampire]. Being present with
me, he made an attempt accordingly, just where the larger veins descends down
the neck, and the spine of the back. But, inasmuch as no evil could happen to
me, his attempt was in vain. This phrenzy, it is said, possessed him because
in the hour of death he had thought of a similar exsuction [by vampires];—
which thoughtthen returned when he knew that he was [present] with a man
still living in the body. — 1748, March 10.
1290. The same spirit owned to me, that he had made the like attempt on
others, wherever he thought he had an opportunity, so that that phantasy which
he had contracted in the hour of d eath, still remained with him.*
* This spirit had probably come from those regions where vampires exist, and had thu»
allowed his thoughts to be engaged about this horrible creature, which is a kind of bat,

LARGER DIARY— Part II. 319
It is better to have Faith without understanding it by the Sciences.
1291. It is manifest that those are more happy who believe, and yetdonotsee
-[John xx. 29], than those who do not believe except they can see [by the sci
ences] ; besides, faith without sight is of such a nature, that it disregards and
tejects all demonstration, just as one who sees an object, refuses to have it de
monstrated to him that he does see it : so it is with faith. For that an object which
one*ees, should seem to'become a subject of demonstration only, is to have it
called in question ; for demonstration involves that disadvantage.— 1748, March
10. Demonstrations, therefore, are only for those who will believe nothing, ex
cept they [are enabled, as it were, to] see it. Lest, therefore, such should still
continue in their blindness, and be still more blinded [as to what is spiritual],
thoserthings must be demonstrated, which ought not to be demonstrated ;— as,
for -example, that there is a God; — a truth which everyone ought to believe,
withoutarguments in demonstration ; whereas, it is frequently the case, that
when such a truth is being demonstrated, somewhat of doubt adheres to every
¦argument and gives rise to objections, and thus to scandals.— 1748, March 10.
Concerning a deep Hell under the Feet.
1292. ,(((((There is a certain hell, which is that of the avaricious, underrthe
^feet, and that especially which is of the very worst of the kind, is under the left
foot, but not subterraneous, as the other hell above-mentioned [1288], but in a
very low region. A certain smoke [seemed to] exhale thence, yet not smoke
only, but such steam as arises from excoriated swine, iwhich are placed in a
trough with hot water, that the hairs may be taken off, as is done in some coun
tries,— for instance, Holland : — such a steam, with mingled smoke, ascended
[from that hell].)))))
1293. ((((There was a black spirit letdown into the same region, because he
could not be admitted into the other hell [above-mentioned — [1288], probably
because, for certain reasons, he had still to remain above amongst spirits; for
he could not [as yet] be let down [under ground], wherefore he was sent
thither; but the spirits there fled away, saying, that he was black, consequent
ly a robber, who would kill them; for he bore such a [distinctive] mark about
him, thathe might be shunned as a murderer [ — 1281], and even when he told
them that he would not kill them, they still durst not remain, preferring rather
to relinquish, as they said, their riches, which they appeared to themselves to
have hoarded there, and to abandon them to the spoiler ; for they are mightily
afraid for their life ; [at the same time] using every precaution lest the robber
should plunder them of what they possess in their coffers.))))
1294. ((( As to his being black, they told him that he could, in like manner
as themselves, be rendered white ; namely, by the same means as the swine,
but much larger ; and which endeavors to make its way into the bed-room, where it fast
ens, almost imperceptibly, upon the sleeper ; and, in some cases, sucks so much blood as
to cause the death of its victim. — The author has several times stated, that the last thoughts
which occupy the spirit of man before death, are the first which he entertains on his ar
rival in the World of spirits [see especially below, 1336, 1337, where a case of suicide is
described] ; hence it is, that at the time of death, pious thoughts are commonly impres-
edupon the mind, which are serviceable to the introduction of the soul amongst good
spirits, and to form a kind of plane upon which his new state can be commenced. — Ta.

320 SWEDENBORG'S SPIRITUAL DIARY.
which then appeared in sight, were strippedsof their hairs; even so, they
said, he should be divested of his blackness ))) (candesceret), (((((( inasmuch
as they themselves had thus been rendered white. To this, however, he
would not submit, alleging that he was not one of that nature.
1295. Wherefore, here is the hell of the avaricious, who become extremely
black (atri), and who walk about in a smoky vapor, and hoard up their riches,
and because they are black (nigri), they appear to themselves to become
white by such a depilatory process, like swine ;— there still, however, re
mains that [stain as their] mark, wherever they come. ))))))
Further particulars concerning that black, murderous Spirit.
1296. Because that spirit could not be let down into one of those hells, he
was left at liberty in the heaven of spirits, and, indeed, at a considerable
height above the frontispiece, for in the life of the body he had desired
to become great, but died before he could become such ; probably because he
was known to be of a bad character; since the character of a man, however
it may be disguised, becomes [more or less] manifest, even to his fellow-
men. 1297. Whilst this spirit was [wandering about] at large in the heaven of
spirits (being, however, still in league with his infernal associates, namely, of
those who, by poison, kill the innocent) he diffused such an envenomed sphere,
that whatever he did, [other spirits] were in a manner inflated therewith, so
as to think otherwise [than they would] ; at which they lamented ; for he in
spired every one with something from his own hatred, so that he secretly per
verted the good of others into evil ; his sphere being of such a nature, that he
himself knew not, unless it were given him to reflect, that such a sphere ema
nated from him ; with such [infection] he filled the sphere of spirits around
me, as also myself, so that he was delighted ; inasmuch as he thus appeared to
be great, and, as it were, to have command.
1298. Hence it is manifest what an envenomed efflatus [or sphere] such a
spirit has whilst he is free, and permitted to be in the sphere of others; or
whenever such spirits are not kept bound in hell.
1299. Moreover this spirit, when in the world, was considered to be among
the more honorable (honestiores), except that [by some] he was reputed to be
cunning, [but] what others would probably have called being prudent, [inas
much as] he had lived in high dignity and estimation, and was employed in
state affairs of great importance ; — hence it may be evident how a man, in the
life of the body, can in a measure conceal his true character (celare se), and put
on the appearance of not being so wicked a man. — 1748, March 11.
Concerning a certain Saint.
1300. (((((((((A certain spirit had desired in his lifetime to live in a holy
manner, to the end that he might be esteemed as holy by men, and after death
be considered as a saint ; in order thus to merit heaven. He consequently led
a pious life, spending his time in prayers, but only for himself; nor, beyond
this, did he perform any works of charity, or do any thing towards the salva-

LARGER DIARY— Part II. 321
tion of men ; but consulted his own welfare only, neglecting that of others ;
£as] thinking it sufficient, in order to one's eternal happiness in the other life,
if each studied his own good. He was also examined whether he had done
any good to others, or any works of charity; [but it was ascertained]
that he knew not what works of charity are, saying, that he had lived in a
holy manner,. and that this was sufficient. )))))))))
1301. (((((( This spirit appeared to me in the human form, naked to the
loins, which did not appear, [being] otherwise of a beautiful human white
ness. I could not, however, see his face. He was thus naked, and of such a
whiteness, from his phantasy, because he had considered himself to be holy,
¦on account of his having led such a life.
1302. But the same spirit was afterwards turned into a dark blue color, and
then into black. He acknowledged, indeed, that he was a sinner, and also
that he had suffered himself, as he said, to be trodden under foot by others,
which he called Christian patience ; thus that he had been the least, to the in
tent that he might become the greatest in heaven. Wherefore, he had for an
end his own greatness in heaven, and thus despising others in comparison
with himself, he became, in consequence, blacker than other spirits. ))))))
1303. When any black spirits come, other spirits flee from them; but the
blackness arises from diverse causes, and which are well distinguished by
other spirits.— 1748, March 11.
On certain equivocal Forms of Expression [or Jesting] in Relation to the Holy
Scriptures.
1304. ((((( Some persons from a bad practice, and some from contempt,
¦contract that evil habit by which, in common discourse, they employ as
means (formulis) of ridicule, or even in a trifling manner, those things which
are of Sacred Scripture, as thinking by such means to add elegance to their
idle jesting. But, by such association (sic), those [holy] things become so ad
joined to corporeal ideas, as, in the other life, to cause much injury to those
who have contracted such a habit. For, such things being thus [immersed]
in worldly and corporeal ideas, they must in the other life, howsoever numer
ous the amount induced from the [said] habit, be separated, which is wont to
be effected by various modes of discerption ; as I know from experience.
Wherefore let men beware how they mix holy things with profane, and thus
profane holy things. For [in the other life, the same] ideas return, in similar
succession (similes) ; thus, when worldly ideas occur, holy things cohering
with them [recur] also ; and when holy ideas occur, profane things in con
nexion with them also recur, wherefore they must be separated ;— which in
deed may appear wonderful to some, especially to those who do not under
stand how ideas are thus joined together. But it is sufficient to admonish
respecting this custom, for these [profanities] can scarcely be healed, but by
painful modes [of separation].— 1748, March 11.)))))
1305. Ideas amongst spirits are not as our words or expressions; as may
also be concluded from this circumstance,— that the ideas of spirits fall into
the expressions or words of every language ; so that, if it were permitted
spirits of any idea or speech, to influence men who were of a different lan-
vol. i. 21

222 SWEDENBORG'S SPIRITUAL DIARY.
guage, all would perceive in their own language,, or idiom, the sense of the
spirit who spoke * although he spoke only in one manner; wherefore among
spirits, such ideas are apprehended in another [and more vivid] manner [than
among men] : accordingly, spirits have an instant perception, whenever pro
fane things are mixed with things holy; for their minds are immediately
struck thereby, so that they [at once] perceive the profanation;— thus other
wise than man.— 1748, March 11.
On a pertain just One.
1306. As there are spirits who, in their lifetime, pretended to be holy, or affect
ed to lead a saintly life, who appear of a fair, natural complexion, as to the body
from the neck to the loins (the other parts, as the face and a part of the loins
not appearing) [1300] ; so, there are those who in their lifetime have consi
dered themselves to be just or righteous, thus who have wished by their own
justice or righteousness to excel others. These spirits do not appear of a
fair complexion, but seem to be clothed in a beautiful snow-white vestment ;
but that apparent whiteness is afterwards changed, not into black, as in the
former case [1302], but into a brown in which is a dull gory color, and when
this [adulterate] hue appears, they are shunned even by their associates,
Such a spirit was seen by me ; he was clothed in a beautiful and shining linen
vesture, but it was both told me, and also represented to me by an obscure
view, what the color was, into which he is turned. — 1748^ March 12.
That evil Spirits can also think in such a Manner, that their Thoughts can scarcely come
to the Perception of Man.
1307. A man can think no otherwise than as that he perceives his own
thoughts, because his interior organs are so conjoined with the exterior, even
by continuity and connexion ; he has, however, a thought still more subtle
[or interior], of which he has a different perception ; and which, indeed, when
he is [an] interior [man], is such that he only knows that somewhat [still] in
terior exists, being ignorant that therein are very many [more hidden] things,
or principles, which, however, are understood by the angels. But this thought
cannot be easily described, and I think that it can scarcely exist but in those
who are led by the Lord ; whence also they know and perceive in themselves
what they are to do ; in many cases such a perception exists, but with variety ;
—they then know that the Lord operates this.
1308. Moreover, evil spirits also are in a manner conscious of [an inward]
thought, namely, as though they only thought within their thought (intra se),
so as not to suffer what they think to pass into the merely corporeal thought.
Such thoughts were not so apparent before me, by reason that they were
abominably wicked ; wherefore a certain spirit boasted that he could so think
as that 1 could not perceive his thoughts ; thus imagining, that he could speak
with angels, and penetrate into the thoughts of spirits, and even govern the
sphere of spirits, in accordance with his own (talem). This, however, was

* Quere — Was it not in this m anner that the hearers from nearly every nation under
stood Peter? (Acts.)— Tr.

LARGER DIARY— Part II. 323
false, for [such] spirits only think within themselves (intra se) ; which a spirit
can do more easily than a man, because the connexion (nexus) is not so con
tinuous [as with man].
1309. However, the interior, or angelic thought, is a distinct consideration,
being of an interior degree, consequently, not understood by spirits, nor can
spirits come into that state, unless they, in a manner, be divested of inferior
spiritual things [786] ; it may, in a manner, be likened to the living thoughts
of a man, when he is in vivid dreams, in which state corporeal things are
separated, and also those things which are nearest related to the same, and
which appear [to man] as interior things.— 1748, March 12.
On hereditary and actual Evil.
1310. That the hereditary evils of parents are transmitted into their children,
and into their descendants ; and consequently that we are born evil, and thus
derive from the seed [whence we spring] an evil nature, is well known; also,.
that the disposition (animus) of the parents can be visibly traced in their pos
terity, as appears from many characteristics, such as the love of self, the love
ofthe World, the love of earthly things, lasciviousness, &c, thus the things ac
quired through actual life by the parents, even from the first progenitors, arer
except they be reformed, transmitted [into the offspring].
1311. But hereditary evils are diverse; in infants and children, however,
they appear no otherwise, than such as can be attempered with goods; thus
they appear like the colors, black, green, and blue, with the light [shining
upon them], so that a kind of rainbow is thence formed ; — it is otherwise if
Evils are again added by actual sin ;— the love of self in a child born of such
parents, is, as it were, black ; the love of the world is, as it were, yellow, and
the love of earthly things, as it were, green ; which, however, by being at
tempered [with the light], assume beautiful appearances, as in the case of
infants in heaven  1748, March 12. Those colors appeared to me obscurely,
and like something continuous, thus, capable of being attempered; like a cer
tain watery or misty atmosphere.
If Truths are adopted as Propositions or Principles, innumerable Truths are then dis
covered, and all Things confirm the said Principles.
1312. It is known that whatever proposition a man adopts, or whatever
principle he embraces, as the truth of a proposition, many particulars having
the semblance of truth, accede in confirmation. Thus, from one false princi
ple, others are produced in great number : but if a truth be adopted as a prin
ciple, then every thing tends to confirm it; thus,— to instance a proposition
put by me to spirits,— when this truth is adopted, namely, that a spirit does
not possess (gaudet) the like memory that a man [delights in] ; so that a spirit
is ignorant of the past,— and this, because it is thus divinely ordered and es
tablished ;— in that case innumerable confirmatory truths concur (accedunt) ; as,
that in this way an angel enjoys the highest degree of happiness ; and [even]
that he could otherwise have no felicity, and no heaven; inasmuch as every
one would, from the past, be anxious respecting future things, would, like a

324 SWEDENBORG'S SPIRITUAL DIARY.
man, be actuated by desires, and every day harrassed by cares as man is;
hence he would trust to himself, nor would suffer himself to be governed by
the Lord ; besides innumerable other consequences, which are contrary to a
state of happiness. Wherefore the Lord commanded, that man should not be
rendered anxious by such cares, in thinking about the morrow. [Matt. vi. 34.]
—1748, March 12. That the Lord God alone Hves.
1313. [Certain] spirits were extremely indignant when I told them, that it
is the Lord God alone who lives, and that no man, spirit, or angel lives from
himself, or has life from himself, but is only an organ of life,— inasmuch as the
spirits could not comprehend this, I demonstrated it by various [arguments"],
as 1,) that bodily sensation, or the body itself, does not live from itself, but
from its spirit ; nor the spirit from itself, but from the soul; in like manner
neither does the soul live from itself, but from the Lord: 2.) also, that men
in general have no other notion than that the body lives of itself; whereas
deceased souls or spirits, with whom I have conversed, still live, although
apart from the [material] body, — [a truth] which in their lifetime they did not
believe ; and also, that souls think that they live from corporeal principles, in
which they place the all of their life ; when yet it is known to them, that the
corporeal [principle] of souls also can be taken away, and still they live, in a
more interior degree, even to appearance just as before, whereof they had'oc-
cular evidence, so that it cannot be denied : 3.) I also asked them, in what
manner they were willing to conceive of the life of a man or spirit, whether
in any other way than as of a form or organ ; [thus] whether as a vital flame
remaining within, and kindling the life ; which [question] as no one could
conceive in a spiritual view, they therefore could not but favor [the truth]&
Whatever men may urge to the contrary is nothing but empty- talk, such as
that life is from life, consequently, [as though somewhat] separable [from its
Source]. 4.) In like manner, the better kind of spirits live a more interior life
than souls recently deceased ; the angels of the exterior heaven, after having
laid down the former life, lead a still more interior life ; and the angels of the
interior heaven, when they have laid down the former exterior life, a still
more interior life, of which the exterior (interioris) angels can have no con
ception, but all the superior angels can.— 1748, March 12. None of them is
now able to utter a word ; but they are all silent.
1313$. The angels of the exterior (interioris) heaven affirmed this to be the
very truth, as did afterwards the angels of the interior, and also of -the inmost
heaven. — There came a voice to me by successive [transmission] through
spirits, from the heavens, in confirmation [of this]. — 1748, March 12.
1314. But the spirits of a middle character desired to deny that it was so,
but it was not permitted them by the heavens, but only to say they could not
comprehend it ; for were they to lose their life such as they have as spirits, they
would not know what life it was. The reason is, because exterior things can
not perceive things interior, but things interior do perceive exterior things;
the angels of the exterior heaven perceive this from the Lord by faith. Hence
it is no wonder if men do not understand this, inasmuch as those spirits en-

LARGER DIARY— Part II. 325
joy a far more excellent faculty of understanding than men ; and yet when I
asked them whether they did not wish to become angels, they replied, that
they did wish to become angels, but that they were unwilling to lose aught
of their [present] life ; and when I replied, that they would then receive a bet
ter life, they could not perceive [this truth].
That the Angels sometimes speak with those who are in the lowest Hell.
1315. I have heard angels by spirits conversing with those who were in the
lowest hell, but then it was through the medium of [the said] spirits. Although
the infernals are sometimes sent forth, for certain causes, from their prison,
there is, nevertheless, such a gulf between heaven and hell, that they can
never pass over it, for by the " gulf" is understood that it is impossible for an
infernal spirit to come into a heavenly society, because they are entirely re
pugnant or opposite to each other.— 1748, March 12.
Concerning a Tumult in the Heaven of Spirits, arising from a Conflict of Opinions res
pecting Truths.
1316. On former occasions, the like tumults [to this] had arisen, at which
time I knew not but that the confusion was universal, and consequently that
the last judgmeat was come; for it is, as it were, a representative image of the
Last Judgment. [All around] seems a kind of chaos ; for a confused murmur,
or ah indistinct babbling of many spirits together, is heard, who then do not
know otherwise than that all things are about to be confounded [as in a chaos] ;
for the societies are dissolved, and each spirit is governed by his own opin
ion, and each thinks for himself, thus not in society, or in communion with
others, nor, consequently, as with one mind or spirit, but many. And because
their opinions are various, such a tumultuous murmur, or multitudinous din, is
heard, [arising] from their silent thoughts, and, at the same time, from their
murmuring discourses with one another, being representations, as it were, of
the Last Judgment ; which also the spirits thought was indeed the case ; for
they could not but be ignorant* that this was a sign (sic) they should no longer
be connected together, nor be in mutual consent, nor find rest [in their present
state]. Hitherto I knew not what such a state of things was [or meant], and
I thought with spirits, that all things would then be confounded ; for it is like
a confusion of tongues (labiorum), or like a chaos of opinions concerning cer
tain truths, which are especially the objects of their thoughts ;— thus a spirit
ual chaos appears to exist.
1317. Such tumultuous murmuring, or sound of confused murmurs, was of
a three-fold kind ; one was around the head in every direction ; it was merely
such a confused medley of murmurs extending to a certain distance around,
and, as was told me, it was only a dissension of thoughts, bursting forth into
dissonant murmuring, consequently confusion, so that one did not know what
another thought and knew; as is the case with a great multitude all speaking
together, and at the same time, variously; thus, in the like confused manner
as water sounding, to which also, if I mistake not, it is compared in the Word.
—[See Rev. xiv. 2.] * Non possunt non ignorare.

326 SWEDENBORG'S SPIRITUAL DIARY.
1318. There was another kind which followed : it was at the region of the
left temple, under me, sounding upwards, like the sound of a multitude of
chariots and horses; just as when a host of such is heard [passing], or as the
-sound of an army, with [its trains] of carriages and cavalry, or that of many
• carriages in the streets. It was told me that this denoted the clashing together
-of reasonings concerning truths, in which they were not willing to believe;
for by such a collision (ira) the conflict of reasonings [is represented].
1319. A third kind which then succeeded, was above me to the right; there
was, as it were, a rattling murmur, but not so much confused, which appeared
to move about hither and thither, and it was told me, that thus the truths of
-faith are represented as combating with reasonings ; for such [rattling] noise
is [representative] of truths, which, however, still fluctuate hither and thither,
sthus to and fro, by reasonings.
1320. Whilst these three kinds of sound were heard, there were, at the same
time, spirits who conversed with me, and told me what such sounds signified;
these spirits spoke distinctly [together] and iu society ; whose speech, how
ever, burst forth amongst those confused sounds ; by this means I was told
what they signified.
1321. The subjects about which they reasoned, were especially three ; which
also followed in order. The first was, whether it ought to be understood ac
cording to the letter, that the apostles should " sit upon 12 thrones, judging the
12 tribes of Israel;" which interpretation is defended by many. Such as re
ceive such [merely] literal sense were those who were in such a confusion,
and who, at the same time, were in fear, lest the universe should come to an
end, according to the [popular] saying [and notion] ; thus, they were in a cer
tain anxiety lest they should be cast down from their judgment [seats]. There
were also several of the apostles present, who were the subjects of those who
receive but the literal sense of those words, and defend the same ; other apos
tles being excepted, who were absent. For when they are remitted into a cor
poreal state of life, which is the case when they are let down from the heaven
of angels into the heaven of spirits, they are then of a disposition to defend
such literalisms (ea), inasmuch as they had believed no otherwise in the life of
the body, than that they should judge the twelve tribes of Israel. As, how
ever, such a literalism (id) is altogether repugnant to the interior sense of the
Word, they become extremely indignant, demanding, in that state, to be [con
sidered as] the rightful' judges. There are very many also, who, delighting
in such tumults, excite other spirits, and who desire to stir up even the apos
tles against the Church and the interior sense [of the Word], and especially
against that which is yet more interior.
1322. But it was manifestly declared to them both by a loud voice, and by a
spiritual idea, that this was nothing but a mere ratiocination, and consequently
false ; whereas they [the apostles] could not even judge a single spirit, unless
in a perverse and sinister manner, like those who preside over the province of
the kidneys and the ureters [see 959]. The impossibility of their judging was
manifestly shown to them, so that they were indignant, and confessed that they
had erred in their opinions.
1323. It was also shown that the entire heaven, both the heaven of spirits and

LARGER DIARY— Part II. 327
that of angels, maybe considered as exercising judgment;— some from their
office, according to the province of the body to which they belong ; and some
from this circumstance,— that they are willing or not willing to admit spirits into
their company, so that they either love their society, or are averse to it ; thus
•every one exercises a judgment in respect to the society [in which he is], by
admitting spirits into it, or ejecting them from it. The heaven of angels, in like
manner, judges of those things which belong to faith, and which are understood
by the twelve tribes, and the twelve thrones, and also by the [twelve] disciples ;
for the angels of the three heavens, in like manner, love to admit those who are
in the faith, into their societies, or they do not admit them, thus they exercise
,[as it were] judgment; whereas it is by no means the angels who judge, but
the Lord alone, Who so arranges all things universally, and in the minutest
particulars, that it should thus be effected. The angels know no otherwise
lhanthat it is they themselves who consent, and who thus admit [others into
heaven], for this is done by [their] consent. This now, is understood by
twelve thrones, by the twelve tribes, and by the twelve apostles,— not that
they themselves should execute judgment, which idea is entirely false.
1324. That it is the Lord alone who judges all, was also then manifestly
shown to them by a general spiritual idea ; which [that it is the truth] they
unanimously confessed they then perceived.
1325. Another subject of their reasonings was, — whether any one could be
admitted into heaven unless in the world he had suffered persecutions and mis
eries,— [a proposition] which is also strongly maintained by the apostles whilst
they are in their former state, as in the life of the body, and they accordingly
desire to judge, and when they are permitted (only by way of trial) thus to
judge, it was stated, that they are not then willing to admit any into heaven
¦except martyrs, and those who have suffered persecutions, and consequently
miseries. In this manner they also [when in that external state] understand
the Lord's words according to the sense of the letter [where it is asserted,
Matt. v. 11], that those are blessed who suffer such things, according to [the
literal acceptation of] the words. Hence also they wish to merit heaven, and
•to inherit from merit, wherefore they desire to exclude all others [who have
not suffered persecutions], and' to adjudge them to suffer miseries before [they
can be admitted]. Such is the nature of their judgment, which they had fre
quently before asserted [to be true] ; thus, thinking themselves worthy to be
preferred before others, because they had suffered persecutions more than
others, and had preached the Gospel throughout the world, [for] upon these
subjects there had already been frequent contentions [or debates].
1326. But it was clearly shown to them, that this is by no means the sense
of the Lord's words, inasmuch as, in this case, no one at the present time could
be admitted into heaven, because there are now no such persecutions in the
world, since the churches are now established,— consequently there are [now]
no martyrdoms. Besides, if persecutions and martyrdoms alone [could save]
them, irrespectively of their faith, and of the truth, in whose cause they are
desirous to suffer; as, also, irrespectively of the mind or disposition (corde)
With which one aspires thereafter ;— at this rate, in the present age, those
might claim heaven as their peculiar inheritance (sibi) who suffer for their

328 SWEDENBORG'S SPIRITUAL DIARY.
opinions, and also on account of heresies, as the Quakers, yea, others, who-
suffer from [mere] worldly causes ;— besides many other [heretics].
1327. But they said, that they had suffered persecutions for the Faith and
the Gospel; inasmuch, however, as they were [now] insuch a state, as they
were in their bodily life, they were asked, whether they had suffered for the
faith, thus for the Lord, or whether they had suffered for themselves or [for
their own sake], that they might sit upon twelve thrones, and judge the twelve
tribes [of Israel] ; thus, whether [they had suffered] for the Lord's kingdom or
for their own kingdom ; thus, whether for the sake of faith in the Lord, and
consequently, for the truth itself of faith ; whereas it is repugnant to the truth
that they should suffer for their own glory, and that they should be saved from
their own merit; which they could not deny, because they had been willing
to believe it. But it was shown to them, that if they had suffered for their own
glory, — thus not for the truth's sake, they suffered no otherwise than those
who undergo persecutions on account of heresies and similar causes. As to-
their having believed, whereas their belief [being confined to the mere letter]"
was not true, and yet that they had truly taught; this is quite common, and
[well] known, that men can preach truths, and yet live contrary to them.
They also wished to exhibit what their life had been, [showing] how they had
condemned men, and how they had arrogated to themselves the power of ex
communicating and acquitting, or of closing and opening heaven ; it was,
however, not permitted to adduce any thing in particular concerning their life.
And in reply to their assertion, that they had believed no otherwise than on
account of the true faith, and thus for the Lord, it -was said, that according to
his faith such is every one's life, and that from one's life it may, consequently,
be concluded of what quality a man's faith is ; and, moreover, that many thinkr
that they believe, or have faith, whereas they have no faith ; for the life shows
of what kind their faith is. Against these arguments, after they had consider
ed them, they had nothing to reply ; — it was only added, that the Lord hath
some good in reservation for those who think they believe, whereas they do-
not believe.
1327 J. They were, therefore, instructed what the interior sense of the Lord's
words is, where it is said, that those who suffer persecution, and who are mis
erable, shall possess the kingdom of heaven ; — namely, that those who suffer
persecution for the true faith, and in the true faith, do not, in that case, care-
any thing about corporeal and worldly things, and that by the miserable and
the poor are understood those who are spiritually such ; thus, whether in the
world they had been rich or poor, or whether in great dignity as kings, or [the
contrary] as beggars, — thus all who are spiritually miserable and poor, and
who consequently suffer persecutions [arising] from those things which are
false and evil, and who endure them, as in temptations ; and thus who fight
against the diabolic crew ;— hence all these things are to be understood in a
spiritual sense.
1328. For if the miserable and the poor, and orphans and widows alone were
to inherit heaven, all others would, in that case, be excluded ; whereas, it is
rather to be considered as true, that there are fewer beggars, and fewer of the
poor as to the bodily livelihood, yea, fewer of the miserable as to the bodily

LARGER DIARY— Part II. 329
life, except they are [at the same time] spiritually such, come into heaven,
than others. How miserable [for example] is the life of many sailors and sol
diers, and also of many from the lowest class of the people, and yet they never
think any thing whatever about eternal life, and about heaven ; and other
similar considerations, which require to be more discussed and explained [than
they are] as also was said ; it is written (dictum) that the queen of the south
(Arabia) should be admitted into heaven in preference to such as they : and I
believe that she, accordingly, is in heaven.
1329. Then followed in order the third question for disquisition (not that
such [inquiry] can be [confounded] with the vain reasonings whence proceed
ed the murmurings), and which question was — why those who are mentioned
in the Word ofthe Lord, [and those] who have in some other manner become
well known, should prominently appear, and not so those who have not be
come so celebrated ; as, that the apostles should on this occasion be present,
and that they should even be the subjects of those who reasoned according to
the letter only (ratiocinationis) 1 Inasmuch as this generally comes to pass in
heaven, namely, that those appear present who are known; as in the case of
those whom in their life-time I knew, and who [accordingly] presented them
selves [to my notice in the after-life] ; — inasmuch as this is a [grand] truth, it
follows that many heavenly arcana can be deduced therefrom; as, that so the
order and communion of [heavenly] societies require it to be ; although no one
is ever presented to view but by the Lord's permission ; and, accordingly, such
is the mode and condition of every interview (et fit ex venia). — [See 290, 294,.
610, 621.]
1330. It was added, that there are myriads in heaven who are more
worthy than the apostles, although they have suffered no such perse
cutions, &c. (et similia) ; which they could not deny, inasmuch as the hea
vens are full of angels, whereas the apostles are only in the exterior heaven
(calo interiori).
1331. That the apostles, however, might know that [in their better state]
they are in heaven, for, no angel, when he is re-instated in a corporeal [de
gree of] life [ — 787, 788], and is thus become a spirit, knoweth what was
done by him in heaven, inasmuch as one remembers not the things apper
taining to another state (eorum) ; whence also they doubt not only their [ever]
being in heaven, but also their being receptive of the life and enjoyments of
heaven; — wherefore, in order that they might know it [in the mean time],
prior to their being restored to the heavenly life, an angel conversed with
them through me ; so that they might at the same time perceive it as spirits,
and thus might not only know they were in heaven, but also how superla
tively happy that life is, in respect of the life of a spirit, which [in com
parison] is corporeal (et corporis) ; — in the mean time, whilst the angel was yet
speaking with them, and they began to be affected with heavenly joy ; in that
state they declared it to be one of greater happiness than by preaching they
could ever express, being such as to admit of no comparison, as I perceive-
even now from their sphere (ab iis) [to be their sentiment] ; for neither will
they [hear] any comparison made, since the case admits of none, wherefore
it was recalled to their remembrance (which is [a favor] accorded to few) that

330 SWEDENBORG'S SPIRITUAL DIARY.
they are in heaven, and that the joy, whereof they are so enamored, whilst
they live the life of spirits, has relation to a life [in some sort] corporeal,
being that state in which they desire to know all particulars herein recorded,
and to pronounce judgment concerning them ; and this too from actual usage
in their life in the world.— 1748, March 13.
1332. It is a wonderful circumstance, that when a certain individual was in
a middle state, as it were, in each by turns, in quick succession ; in heaven
as an angel, and out of it as a spirit, so as to be alternating betwixt both;
when in heaven he said he would not be a spirit; when a spirit, that he
would not be in heaven ; thus, by reason that one forthwith forgets his for
mer state. Hence also -it may be known what is the [peculiar] state of some
who are in heaven, namely, that sometimes corporeal affections (corporea)
war with heavenly, and thus they love neither the one nor the other, where
fore when from such an equilibration of what is heavenly and what is cor
poreal, anxiety results, and consequently a sort of fermentation, such a one
is then brought back into the former state of his life, until it becomes irksome
to him, whereupon he is again admitted into heaven, as having been already
gifted by the Lord with a capacity (facultate) to be one amongst the angels
(calestibus), whenever corporeal affections do not predominate; for thus the
[contending] powers (facultates) balance each other. Whilst the heavenly
faculty prevails, he enjoys heaven by gift of the Lord ; and this [capacity for
heaven] is that continual endowment from the Lord, — being somewhat con
stantly superadded to his former life, which is never taken away.— 1748,
March 13. Concerning those who love white Vestments.
1333. There are amongst spirits many who love white vestments, and, in
deed, so passionately, that they incited me during several weeks with a
-strong desire to purchase such vestments. By which was signified, that
these spirits are especially such as think to merit heaven by their own right
eousness; [for] such spirits are actuated by a correspondent desire (tali
cupidine). 1334. But there is a difference amongst such spirits ;— there are those also
who [desire garments] less beautifully white, but of a durable quality. Such
•spirits regard life eternal, although with somewhat of the like [phantasy in
respect to merit] adhering to them.
Concerning those [Spirits] who vitiate the Blood.
1335. There are some [spirits] who love to run about, and who continually
desire to mock at [or deride] those things which they do not perceive, as cer
tain spirits do, in respect both to things more or less interior. There was one
who was continually saying "that it is not so," namely, that the Word ofthe
Lord is not so to be understood [as the literal sense reads], but in another
sense. Thus he could repeat almost every thing said by the Lord, and else
where in the Word, because he had heard that the sense of the letter is in
«ome instances of none account, as in that above cited respecting the twelve

LARGER DIARY— Part II . 331
thrones, and respecting persecutions and miseries [—1321]. Such spirits
consequently maintained that nothing should be understood according to the
literal sense; thus contemptuously insinuating that what is written in the
Word is not [literally] true (ita non sit), and this reiterately, and by conse
quence with a bias inclining towards the left [side] to a distance; and thus
they persuade those [whom they meet]. Concerning the spirit [above allud
ed to] it was said, that he represented those things in the body which vitiate
the blood ; for when any thing vitiated and noxious enters into the blood, it
pervades the veins and arteries, and thus vitiates the [entire] mass. Thus it
is with those who treat the Word of the Lord in a disdainful manner, as not
perceiving therein spiritual .things, and loving only those things which are
corporeal and material. Concerning a certain [Person] who had killed himself.
1336. A certain person in the life of the body had been reduced by melan
choly to despair, until, by being instigated by diabolical spirits, he destroyed
himself, by thrusting a knife into his body. This spirit came to me, complain
ing that he was miserably treated by evil spirits ; saying that he was amongst
furies, who continually infested him. The place where he was, namely, in
the lower earth, was a little to the left, where he was also seen by me, hold
ing a knife in his hand, as though he would plunge it into his breast, but with
which knife he labored very hard, as wishing rather to cast it from him, but
in vain.
1337. For whatever happens in the extreme hour of death, remains a long
time before it vanishes away, as was told me. — 1748, March 14.
The Number of those of my Acquaintance with whom I have conversed [after their
Death] .
1338. The number of those deceased, who, in their life-time, were well
known to me, and with whom I have conversed after their death, is about 30 ;
and [I have also conversed] with 30 who are known [or mentioned] in the
Word of the Lord.
In Order that any Thing may be perfect, it must also put on a Kind of Body.
1339. I have conversed with souls respecting the fruits of faith, or the works
of charity, stating that the works of charity represent a. kind of body, the soul
of which is faith; and that there is nothing perfect in the universe, except it
have also, respectively, a species of body, and that there is nothing in man's
life but what bears analogy to man. [It was added that] the like exists in
the universal heaven, where- the heaven of spirits represents the body ; as
likewise with every individual spirit ; and thus in [all] other things.— 1748,
March 14. Lastly, that the body also, regarded in itself, is nothing in respect
ofthe soul, but a something obedient and servile, and yet that the body thus
obedient and servile, contains things prior, and [hence it] is, as it were, a
soul.

332 SWEDENBORG'S SPIRITUAL DIARY.
1340. As, therefore, the universal heaven resembles [or represents] a man,
as before shown, it follows, that the heavens, in order, represent lives or souls ;
but the heaven of spirits [represents] the body, which ought to be similarly
circumstanced as the body of a man ; that is, it should serve ; it which case,
they would receive good, through the heavens, from the Lord, Who alone is
Life. And when the heaven of spirits is such, it enjoys the good of the [su
perior] heavens, which then believe spirits to be no other than their body, as
also spirits think human bodies to be theirs. This was declared from heaven,
to angels and spirits.— 1748, March 14. But there are many, especially spirits,
who, as they are not willing to [serve or] be servants, but to be their own
masters (domini), axe not willing, or not able, to understand these things.
1341. When this order obtains, then all the heavens are a one, and if the
heaven of spirits be [in] such [order], in that case it also is a one ; but this
[heaven] is not yet such ;* [but] according to the prediction, that the serpent
would bruise the heel.
That Spirits who are not instructed, think that they spoke with me with the Lips.
1342. When a certain [spirit] who had been known to me in the life of the
body, conversed with me, he appeared to me as though he moved his
lips, and as though he thus spoke with his "lips; which, when I men
tioned to him, he said, that [so] he did with his lips [actually] speak
with me; but when, in reply, I told him, that spirits have no lips [such
as men have], and that consequently he could not speak with the
lips, he, nevertheless, persisted, until he was instructed by a lively de
monstration, that it was not so [indeed], but that it v?as a representation of
the lips, and that it so appeared according to the representation of spirits. —
1748, March 14. Hence the term, lips, in the Word ofthe Lord signifies ideas,
and consequently thoughts.
On Sensation and Representations in the other Life.
1343. The habitations of the blessed are various; they are represented be
fore them altogether as in [the bodily] life, so that there is no difference ; yea,
with every sense [of enjoyment] ; which indeed appears incredible, but from
all things which have been said, and which are still to be said [respecting
them], it can be abundantly evident [that this is the case]. For what is sense
[or sensation], and whence is it ; as the sense of sight, of hearing, of touch, of
taste, and of smell ? Does it belong to the body, or to the soul 1 Does it not
belong to the latter, inasmuch as the soul when separate [from the body], has
no [material] organ and member of sense 1 not to mention many other argu
ments [in confirmation]. It is, indeed, said that [the soul's sensations] are
not real, because not such as in the world; it is sufficient that a soul, spirit,
or angel is utterly unconscious of its being otherwise, and this with every
sense ; — thus, if he were to touch, he would have the sense of feeling, as could,
be more evident to me than to others, inasmuch as I had the sense of touch
precisely similar as when in a state of wakefulness [in the world]. I was,
* This heaven was the scene of the Last Judgment in 1757. See the author's work
on that subject. — Tr.

LARGER DIARY— Part II. 333
however, a spirit,— my body being separate,— yea, I [then] had a more exqui
site sense : (let these things be repeated with additional arguments and de
monstrations :)*
If this were not so, what would the life be after death, or the life of the soul 1
For without exquisite sensation there is no life. Yea, the intellectual princi
ple of a man must be exquisitely susceptible of sensation ; there is not the
minutest thing in an intellectual idea without an exquisite sensation, accord
ing to the degree [in which the intellect is] ; wherefore the acuteness (acies)
of sensation ascends according to degrees ; although those who are in the
heavens are, at the same time, regardless of such [external] objects, and
consequently make no account of them ; in the heavens they heed not such
objects, but when their attention is drawn to them, they instantly have
[such an exquisite sense]. On their Habitations in the other Life.
1344. (((( There are also delightful and magnificent habitations in the other
life, such as no architect in the world could ever imagine; they, conse
quently, exceed all the art in the universe. The palaces constructed by
art in the world, are, both as to forms and decorations, as nothing [in
comparison]; in a word, they exceed all imagination, and they exist in
such variety, that one succeeds another in a more delightful, splendid, and
magnificent style.
1345. I saw, yesterday, two [such] palaces, one where there was a great
saloon (conclave), and a long arched vestibule leading to it, and when the
great saloon was opened, which was delightful [to behold], a spirit instantly
presented himself before me, to prevent my entering.
1346. There afterwards appeared beside a magnificent wall, superb flights
of stairs, one above another, and which led upwards ; the whole in such
magnificence, that the like was never seen by me ; thus with infinite varie
ties, for, in comparison, the art and magnificence of the world are as no
thing.— 1748, March 15. ))))
Concerning the furious Crew, or Furies.
1347. (((((( Those who in the world have continually lived in quarrels and
thefts, as many of the lowest people do, and who think nothing about eternal
life, nor consequently believe therein, but who almost continually live in con
tentions and enmities, provoking or infesting others, insulting them by
various means, and injuring them in their property,— a practice they delight
in;— consequently, who steal as often as opportunity serves,— such after death
become furies, and' likewise those who internally are like them, although ex
ternally they are better behaved, because they have been educated otherwise,
and because they fear the penalties of the laws. Such after death, both
male and female, appear naked with the hair spread about, not flowing [or
* The reader will perceive from this, that the author here merely adduces the heads
ofthe subject he treats, which, in the works printed by himself, he has drawn out with
greater fulness and perspicuity.— (See the work on " Heaven and Hell.")

334 SWEDENBORG'S SPIRITUAL DIARY.
dishevelled] upon the back, but cut around, and covering the head like a
mop. ))))))
1348. ((((( Both sexes are [as stated] naked, some only to the navel, when
the lower part does not appear, except as a dark small cloud, beoause they
had been without such principles as correspond to the region of the loins ;
some of them appear naked, but attenuated [in that region], and they are those
who were better mannered, for they mutually salute one another; thus they
go round and return behind their back, and when they see each other they
salute one another,— these «are such as were inwardly of the like disposition,
but wish to save appearances, while cherishing the same propensities in their
minds; for they are amongst that crew. )))))
1349. (((( But those who are from the lowest class, rush one upon another,
keeping their hands on each other's shoulders, and thus they provoke each
other, and jump over one another's heads, and again wheel round by various
but sudden turnings [to the attack]. In short they do this in every variety of
way, according to their [various] life in the body : they do not attack with
their fists.
1350. Moreover, their faces are accordingly so hideously deformed that
they cannot be described ; being monstrous according to every variety of
their dispositions. ))))
1351. There was one amongst them who was said to preside over them,
and who spoke for them, in order that compassion might be shown to them;
— some amongst them had even been such as, in the life of the body, had
learnt something from the Holy Scriptures, by sermons, but only because, at
such times, they have heard some things thence cited, nevertheless they be
come like the rest when in their company.
1352. They appear in the plane of the left eye, and, indeed, at some dis
tance, a little towards the left.
The Life after Death of those who profess Sanctity, and act wickedly.
1353. (((( There are some who profess sanctity, and who thus persuade
others [that they are holy] because they appear holy, whereas inwardly they
are ravening wolves : they are without conscience, and under various pre
texts, artifices, and cunning, are covetously intent on [possessing] the goods
of their neighbors, which, if they can, and no fear prevent them, they steal ;
and they persuade others, even princes and kings, so to plunder the goods of
others ; — this they do without any conscience, although professing to have
conscience. 1354. Such spirits flow (veniunt) by deceit into the region of the left eye, by
which the intellectual [principle] is signified, and they proceed towards the
conjunction of the optic chambers, where the nerve of one eye meets that of
the other, for the right eye signifies what is holy ; and both conjoin them
selves there in union in a manner not to be mentioned ; and in this manner
they go away joined [together] and sit down. But they are afterwards
separated ( : the manner in which they sit joined together, and in which they
are separated, is not to be mentioned, because it is profane :), and when they
are separated, the profane spirit is inverted with his head downwards, which

LARGER DIARY— Part II. 335
is immersed in a tun, but he is raised up again with the tun upon his
head, which he labors to remove from himself, but in vain ; and when he is
liberated, he is again immersed in the tun,— his anger is also aggravated be
cause he is thus in prison, and not able to see ;— thus he is miserably pun
ished, for his intellectual principle had polluted what is holy.— 1748,
March 15.
That Spirits can be greatly misled in their Judgment respecting Souls.
1355. It may be seen above [1221] that spirits are very much mistaken as
to their judgment [concerning others], as from this example may be evident,
namely, that whilst a soul is in consociation with others, and is reduced to a
certain affection of cupidity, they then examine him by speaking, and make
him also speak [together with them], which is easily done; now, when
they hear his discourse flow without any impediment, as from himself, they
then judge that he is of such a nature; whereas, it is the affection of cupi
dity [induced upon him] which thus, as it were, speaks, but the spirit himself
is not of such a nature. Every soul is easily reduced into the state of such
affections or cupidities, and then he speaks from the state of that affection as
from himself; hence they immediately judge concerning his life, but which
judgment is sometimes false. I have observed a similar thing in the exami
nation of souls, and also in my own case, and thus [know] from living ex
perience ; wherefore the Lord alone knows the interior and more latent prin
ciples (intimiora) of souls.— 1748, March 15.
That those who are interiorly deceitful are unexpectedly cast out of ihe Societies or
Consociations.
1356. There are some in the world who, without conscience, desire to in
jure their neighbor, and [to this end] they put on an external appearance (fa-
ciem) as of honesty [or sincerity]. From various causes they are extremely
cautious, lest such [their character] should appear. They instigate others to
commit mischief, provided they themselves do not appear culpable. Such in
sinuate themselves into the societies of spirits, and sit with them in conversa
tion; who do not think otherwise than that they interiorly, or from the heart,
form one society in common with them.
1357. But when some unexpected turn arrives, which suddenly excites and
changes his interiors, then such a deceitful spirit is instantly cast out by them.
. For thus, as it were, fortuitously, his real disposition (animus) appears, and
his hypocritical pretensions become manifest, and, moreover, are detected on
various occasions; as, when some shocking representation is exhibited ;
when suddenly, that he may accomplish it, he is cast out, as it were, upon a
death-bier, or some such thing;— thus his real quality becomes known.—
1748, March 14. This is effected with variety, inasmuch as they are not good
spirits who thus expose them,
What the Tongue signifies, and who they are that constitute its Province.
1358. The tongue affords an entrance, both into the lungs and into the-

336 SWEDENBORG'S SPIRITUAL DIARY.
stomach; thus it provides for both. Hence the tongue signifies, as it were,
the court leading to spiritual and celestial things ; for the lungs signify spirit
ual things, and because the stomach belongsto the heart, to which it minis
ters, since it provides nourishment for the blood ; for this and other reasons,
it serves the celestial as a vestibule. It is the lungs by which man has the
ability to speak.
1359. Hence, therefore, it is that the tongue signifies the affection of truth,
for affection is celestial, and truth is spiritual ; those, therefore, who delight
in the affection of truth, are they who constitute the province of the
tongue. 1360. But those who hate the truth, as those do who hate the interior and
more interior things [of the Word], are contrary to those who constitute the
province ofthe tongue. Amongst spirits there are those who love more or
less interior truth, although they do not understand it ; and there are also
those who from various causes hold truth in aversion ; spirits, too, of such a
nature, that no one would have suspected this of them.
1361. Moreover, such spirits infested me for a long time, for weeks, yea,
for a month and upwards, and they induced, as it were, an itching sensation,
or that danger in which they would cause the tongue to protrude between the
teeth, and thus to cut it off, — of which I complained for a long time. It is in
credible that any man should be infested with such an itching [sensation] or
impulse. But I know whence it comes ; — the cause is to be found in this
circumstance, namely, it arises from all those who hate truths, for they only
love the literal sense, in which case they trust to their own merits, and desire
to merit heaven on account of persecutions, besides many other causes.—
1748, March 14.
That there are Spirits and Angels who correspond to all the Muscles, even to their
minutest Particulars in Man.
1362. It is a wonderful circumstance, which probably very few can believe,
that there are spirits and angels who correspond to every particular muscle
in man ; [yea] not only do spirits and angels [thus correspond], but also [en
tire] societies of spirits and angels ; yea, the more numerous a society is, and
the more societies there are of one genus, corresponding to each individual
muscle, the better and the stronger it is, since they all act as a one, because
in a multitude there is a unanimous force. The conatus of this action operates
upon every individual man, yea, upon spirits. That such is the case cannot,
indeed, be believed, nevertheless, it is most true. Thus the heavens corres
pond to man, so that man may be called heaven and the kingdom of the
Lord, because the kingdom of God is within him. [Luke xvii. 21.]
1363. That such is the case, I have been instructed by living experience,
for it was shown to me what is the [different] operation into the face, on the
part of those who govern the muscles of the forehead, and that of those who
govern the muscles of the cheeks, the chin, and the neck; when yet all act
together, or endeavor to act together, into the face, in their own respective
modes, according to the action of the muscles.
1364. Hence it can be known, that every man has his own province allotted

LARGER DIARY— Part II.

337

to him, and that there is, throughout the whole, an indefinite variety and har
mony, as of all things in man, even to the minutest particulars. All this is
composed by harmonious varieties, and from its being foreseen and provided,
that all who inherit heaven, shall become part of this Grand Man, and thus be
in the Lord, and that heaven can never be closed, even to eternity,— for the
more there are in a society, and the more numerous the societies become, the
better, the happier, and the more confirmed they are.— 1748, March 14.
1365. Similar is the case with those who correspond to the muscles in the
tongue ; but there are as yet amongst spirits, more who hate the truth than of
those who are affected by it. On the Holy Spirit. .
1366. Every man who is sensibly acted upon by any spirit, thinks, and es
pecially when the spirit speaks with him, that it is the Holy Spirit [who thus
operates]; all enthusiasts imagine this [to be the case]; whereas it is unclean
spirits, whom they then call the Holy Spirit, yea, whom they adore and wor
ship. Such spirits love this, and thus think themselves to be really the Holy
Spirit, as may be seen explained elsewhere.
1367. But the spirits who belong to the Lord, namely, such as are in the hea
vens, are not willing to be called holy, wherefore they do not call themselves
the Holy Spirit, seeing that the Lord alone is their holiness ; for the heavens
are not holy (as a prophet, if I mistake not, says), wherefore no holy spirit,
whereby angels or spirits are understood, is to be worshiped, still less to be
adored ; for they have all been men, and thus introduced into the heavens, and
who, by spirits of an inferior sort, can speak with men ;— but the things which
are Divine belong universally, and as to every particular, to the Lord.
1368. That the Lord commanded that they should be baptized into the name
ofthe Father, the Son, and the Holy Spirit, involves Himself, because in Him
is the Father, and in Him is the Holy Spirit, inasmuch as the holiness of angels,
or of the heavens, belongs to Him,— thus [the Three are] One .—1748, March 14.
1369. Unclean and evil spirits were, and are, much incensed that I would
not acknowledge them as the Holy Spirit, yea, they were so angry as to threaten
to punish me. In the first instance they threatened me so much that before I
knew [how the case was] they greatly terrified me ; but afterwards, when I
was instructed, I boldly declared this [to them] before the whole heaven, and
in the hearing of angels. Those who are truly angels and sanctified spirits,
protest that they by no means wish to be called the Holy Spirit, inasmuch as
holiness belongs to the Lord alone.— 1748, March 14.
1370. Wherefore the Holy Spirit proceeds from the Lord, and is sent by the
Lord ; thus it is the Lord's. That holiness with angels and spirits is the Lord's
property, and that the proprium of an angel and of a spirit is evil and unclean,
is evident from many considerations ; concerning which subject many cases of
experience have been adduced. A man can never be holy unless he acknowl
edge that all holiness belongs to the Lord, and that it is not his own ; he who
does not acknowledge this is profane, both in things least and greatest ; and
this [non-acknowledgment] is the proprium of a man, thus 'Of his spirit, and
also of an angel ; but he who acknowledges this, has imputed to him, by faith,
vol. i. 22

338 SWEDENBORG'S SPIRITUAL DIARY.
the holiness ofthe Lord; nor does faith belong to man, spirit, or angel, but to
the Lord alone ; aud when by faith a spirit is said to be holy, and sanctified,
or a saint, it is evident that the holiness of the spirit, so designated, belongs
solely to the Lord.
On the Vastation-punishment of those who are of an elated Mind, who trust in them
selves, and thus who are not willing to acknowledge interior, and [still less] more in
terior Truths, except they come by their Medium, and [thus], as it were, from thm-

1370£. The state of these spirits in the other life is represented by those
things which were seen concerning that spirit, of whom mention is made in
the three following pages.*
1371. ((((((One oftheir punishments of vastation is, that they are enveloped,
as it were, in a certain coarse cloth, or woolen veil ; and they are rolled up in
it, so that they are bound as to their hands, feet, and body, and are also blind
folded as to their face, so that they cannot see ; thus they are infolded in it as
to the [whole] body.
1372. And, at the same time, they have an ardent desire infused into them
of extricating themselves ; for such ardor, or burning desire of those who are
in the veils, is, for the most part, inspired, because they are of such a charac
ter; they have also then the'liberty of extricating themselves, which is effect
ed)))))) (((((((by unrolling, to some length [that wherein one is bound] : as
would be the case if a man were bound up in a cloth folded round him several
times, and were to begin to roll himself out, — only [that] when the spirit would
extricate himself, it is by unrolling himself so as to revolve to a considerable
distance, and that continually, yet without being able to unwind himself quite
(for the more he unwinds the more he is to be unwound) ; yet still in the hope
of being extricated, inasmuch as the involution was [at first] not so multiplied;
still, however, it continues [undiminished], so that it is impossible to extricate
one's self.)))))))
1373. A spirit of this character was thus inwrapped in, as it were, woolen
cloth (velo), — a fact which occurred near me; and whilst endeavoring to un
wind himself, he declined towards the left, with a great length as [of cloth]
trailing after him, in an oblique direction towards the lower earth, and thus to
a considerable depth, above the region where the woodcutters are ; on the one
side of which he was deeply let down, and at intervals appeared to elevate
himself by a contravolution, and again [sink to] a depth downwards ; but all
in vain.
1373£. Yea, it appeared also as though his hands were separated from his
body, his left hand first appearing to ascend on high [above him], so that he
complained that he had lost his hand ; presently afterwards his right hand in
like manner seemed parted from him. I was informed that, except he re
ceived his hands again, that is, as re-attached to his body, it would all be una
vailing, for that he would still confide in his own powers, or self-derived ability.
1374. Inasmuch as he, who was thus inwrapped, had in his lifetime endured
* These words, " the three following paiges," observes the Latin Editor, were written
en the left margin of the original, and they refer to the manuscript.

LARGER DIARY— Part II. 339
(miseries and persecutions, being then content with having power given him to
-sustain them, he appeared, in consequence of a quality (indole) thence derived,
to be of a quiet mind, which [grace] he called his own ; to omit many other
-expressions of his, when induced to speak freely (multa), in order that it might
be known what effect that punishment had ; as, whether he would affirm that
;he could sustain it. He was, however, obliged to confess that in himself he
was nothing but what was filthy and diabolical.
1375. In the mean time there appeared, as it were, an angel on high (in aelo),
who directed that punishment, in like manner as punishments are directed in
the planet Jupiter, when angels are [seen] over head ; so was that angel seen
to direct the punishments which spirits inflicted ; whereof also that spirit had
a perception. 1376. Afterwards his face was shown to me in so clear a light, as in the
ibrightest sunshine (clara die), and also what change during his lifetime his coun
tenance had undergone ; the face was covered with wrinkles, especially about
the eyes, and of a morose expression (molesta), with the nose rather sharp, and
so diminished by age, that scarcely any nose remained, but a [bony] point;
the wrinkles about the eyes having increased even to deformity. He was said
.[however] to have been of such a turn (talis) in his lifetime, that even then he
repented of his folly (resipisceret), and was withdrawn from his elation of spir
it, by [reflecting upon] the deformity of his face, which was said to be an [ex
act] index of his mind.— 1748, March 14.
•Concerning the same Spirit .who says that he is willing to desist, but that, nevertheless,
he cannot.
1377. The same spirit who endured that punishment sometimes said that
he wished to desist, and it was also perceived that when he was in fear he did
so wish ; but because there adhered that to him which made him incapable of
desisting, therefore, in order that he might be able to desist (which end [of
punishment] he can understand), inasmuch as such [a state] was extremely
evil, wherefore in order that he might be able to desist, he was to be compel
led by punishments. Such or similar punishments, it was said, have been
now already inflicted upon him ten times ; I have before seen the same spirit
under the veil, but he still continues [in this perverse state]. It is now seven
teen centuries that this spirit has been of such a character ; he is amongst those
who are towards the front, in the plane of the left eye, and who hate interior
truths, but with this difference in respect to this spirit, that he is of a haughty
mind, as trusting to his own abilities that they are great, so that he could ac
knowledge those truths, if he could only think that they proceeded fromhim-
• self.— 1748, March 15.
1378. The same spirit also greatly contemned others in comparison with
•himself, so that he adored himself ;— that he contemned others as compared
With himself I could manifestly perceive ; yea, if the restraints of his mind
Were relaxed, his haughtiness would rise to that pitch, that he would have the
ambition to be worshiped as the Lord [of heaven] ; because he had suffered
somewhat in his lifetime, being scarcely willing to acknowledge that he had
-been supported by the Lord.

340 SWEDENBORG'S SPIRITUAL DIARY.
Concerning the [stagnant] Lake.
1379. (((((He was afterwards brought to thelake, which is almost in an oppo
site direction, and, indeed, forwards towards the left, thus in a plane with the
body, when those things which are around the lake, and which are mon
strous and direful, were shown to him.
1380. It is a capacious lake, greater in length than in breadth; on its anterior
bank, which is nearest, there are direful monsters of serpents, and similar
things, which are in lakes, and which have a pestiferous breath; but of what
nature these serpents, or these lake-monsters are [I do not know], they were
not seen [by me] ; but it was only told me that such monsters exist there;
there was only seen a certain black object exhaling a stench.)))))
1381. ((((On the left side, or on the left bank of this lake, not far distant, are
those who eat human flesh, and who devour each other, — fastening their teeth
in the shoulders of others, and thus satisfying their hunger.))))
1382. (((((To the left, at some distance from that place, on the left bank,
there appear huge fishes, called whales; they are monstrous, and swallow up
men, and lacerate them with their jaws, while in the act of swallowing them,
and .[afterwards] they vomit them up.
1382£; At a very great distance, or on the opposite bank, there appear faces
exceedingly deformed, especially of old women, which are so monstrous as
cannot be described ; such faces had been shown to me before, which are so
deformed [I say] that nothing could exceed it; they run about in that region,
and may be called insanities [personified].)))))
1383. ((((((On the right side ofthe lake, or on the right bank, are those who
seek to kill each other with cruel instruments, — they are instruments, and not
to be called arms, but of various forms, according to the direful ferocities of
their hearts,— thus they appear to wound and to kill one another.))))))
1384. ((((In the middle ofthe lake, and everywhere [in it], it is black, like a
stagnant collection of direful refuse, — muddy rather than watery.))))
1385. That spirit, of whom mention is just made [1377], was brought to that
lake, that he might see the punishments of those miserable [beings], and that
he might choose for himself [which to undergo] ; he chose to be where the
whales were, but what he desired was not granted him; for, so to speak, sen
tence (lex) was pronounced against him, by a certain [spirit], that he should
not receive what he desired.
1386 . But he was brought into the lake, and there immersed, wherein he was
led about under the mud, or rather, like a wave, he was rolled about a con
siderable distance, sometimes as though under an arched covering, and that
in every direction, from the front to the opposite bank, and also to the left, al
most where they are who devour [human] flesh [1381], and where there ap
peared, as it were, an atmosphere of a golden hue, which moved about, and
at length came to him ; thus he was raised up, and that golden atmosphere
was continued under him, according to the direction in which he was raised,
but himself did not then so plainly appear, although still there ; I thought that
that golden atmosphere, which accompanied him in his ascent, signified [the
presence of ] some good ; but which, on its being, by a certain spirit who was

LARGER DIARY— Part II. 341
sent thither, lifted up in like manner as the train of a woman of rank (which
£in Swedish] is called slap), was said to contain impurities, as it were, vermi
nous [matter] ; thus signifying that such self-confidence with pride [was
within], and which appeared to them as gold, whereas it is most foul [in
wardly].— 1748, March 15.
Concerning the Fishes which appeared to the same Spirit .
1387. When the same spirit was in the lower earth, enveloped in the coarse
•cloth, or woolen veil, there suddenly appeared a table with great fishes, one
•of which, with a [monstrous] gorge, swallowed him while crying out;— [this
appearance] signified the natural things which he loved in preference to spir
itual things.— 1748, March 15.
That [this same Spirit] was deserted by his Companions.
1388. After his face had appeared in its [hideous] deformity [as above de
scribed], and [it was evident] that he was of a nature to correspond, inas
much as the face is the index of the mind (whereas they had before thought
that he possessed a countenance full of majesty), therefore he was despised
by those with whom he had before been, and was deserted by his compan
ions ; and was thus brought to the right a little above the head, and thence a
little downwards by a slight declivity to the lake.— 1748, March 15.
That the same Spirit continually contemned me, but still he could not depart from me .
1389. How much soever 1 strove with that spirit, he still desired to mix him
self up with the things which I wrote, so that he could not desist, howsoever
¦in his heart he contemned me, for provided what is written proceed from him
self, he has his desire. He has now returned, and is above my head, and says
that he Will remain with me, and that he will guide me, in agreement with his
•own .[sentiments] ; by which is signified, that there are such [persons] as will
indeed read these writings, but who will still remain in their own opinions,
and who will interpret things according to their own phantasies ; from which,
because they are [merely] natural, they will not desist, although they see
truths.— 1748, March 15.
That [the Tilings which are] Representations in the other Life are actual in the
World.
1390. Representations in the other life, such as the punishments ofthe mis-
•erable, appear indeed as phantasies, but still they are actual,— because those
who suffer punishments, have sensation ; they feel them, and are tormented
^altogether as though they were in the body, and sustained them in the body,—
a fact which is abundantly evident.
1391. Moreover, similar [things] exist also in the world, for all those things
actually exist [even] upon earth ; so that it cannot but be, that they signify
.[spiritual things], as that Jonah was swallowed' by a whale, which actually
happened in the world ; as also did the miracles of Egypt, and many other
Jnecessary effects] called miracles.

342 SWEDENBORG'S SPIRITUAL DIARY.
1392. All representations of the Lord's [kingdom] in the world, are actual,.
as all objects that exist in the vegetable kingdom ; forthey signify correspond- -
ing principles (talia) ; also in man, who is furnished with Correspondent mem
bers, inasmuch as the universal heaven is actually such [as] a man.— 1748,
March 15. Concerning Colors by which spiritual Things are signified.
1393. That spiritual things are represented by colors is known, as from [the
signification of] the rainbow, and from other colors, and also from experi
ments ; that it may be known, [I will here state] only in reference to black
and white, — that black is of such a nature as to absorb all rays, and to scatter-
them around in a confused manner, without any order, — hence is blackness :
it is the same with evil, which is represented thereby, since it absorbs all the
rays of intellectual light, and scatters them in so confused a manner that, at
length, nothing of light or of whiteness appears. White, on the contrary, does
not receive the rays of light, but reflects them, — in like manner, those who jus
tify themselves, and who place justice or righteousness in their works ; — such
[minds] reflect the rays of intellectual or of interior light, nor do they admit
any : it is similar in respect to other colors. — 1748, March 15.
That a spiritual Principle is within the natural, and that the natural appears as
Nothing.
1394. From many considerations this is evident, as from this one example;
namely, that the words or expressions of speech are all from natural things, so
that speech is natural; whereas the sense [or understanding] of speech is
spiritual, or may be spiritual, when, indeed, the sense only is perceived, and
the words as nothing; in this case words, or corporeal things, are only instru
ments, and of no account. There is also a sublimer sense, namely, when [the
expression involves] more meanings than one, — from which a sense still more
interior is formed ; and if those meanings are denoted by their own expres
sions, or signified by their own signs, then such sense [of senses] is spiritual;.
and those signs, or those compounded expressions, that is, the ideas proxi
mately expressed, [though] called senses, are [as] nothing. — 1748, March 15.
1395. That several senses can form one idea, and thus one expression, or
one sign, and can thus be understood together, is especially evident from spir
itual speech, where several such senses form one idea, as it were, simple and-
momentaneous ; as that in speaking with spirits, the things which have just
now been said concerning words and the sense, and also what is here said,.
constitute only one idea ; and so in other cases ; — such an [abstract] idea is-
also with 'man, for when he reads these things, he comprehends them under
one idea: it is so in other things. — 1748, March 15.
Concerning those on the Right of the Lake who endeavor to kill each other with vari
ous Instruments.
1396. ((((((Some of these spirits came thence to me, saying, that they are
continually endeavoring to kill each other, and stating that they had been 00

LARGER DIARY— Part II. 343
such a nature in^their life time, and had cherished intestine hatred against their
neighbor, which, as often as they had opportunities, would violently burst forth,
—such is their delight. They continually loved litigation, summoning their
neighbor to judicial proceedings, [inflicting] punishments and fines, with
which they were delighted, and unless the laws had prevented them, they
would, in like manner, have rushed out in open violence against their neigh
bor, even to the laceration of his person, and have attempted his life.))))))
1397. Such also are they who in war love nothing but carnage and plunder,
and have especial delight therein ; it is different with those who do this from
duty, because they hold their opponents as enemies [at war], and who, con
sequently, act from command ; some of whom I have also seen [in the other
life]; who are amongst the more blessed, although they had been soldiers ;
for it is the interiors which, in the other life, condemn [or absolve] ; thus, ac
cording to the quality of the mind, or will, as it is called [for, such is the
man].— 1748, March 15.
Who those are that are in ihe infernal Earth.
1398. There are those who in their lifetime have desired to be preferred be
fore [all] others, so as to be the first in whatever they do ; yea, they not only
desire to be the first in the world, but to be the supreme also in heaven ; so
that they are in a constant competition (amulatio) with others respecting pre
eminence, not, however, at the same time, with open hatred; but still as hav
ing no charity towards their neighbor. Such are in an infernal tun ; they are,
however, not [absolutely] evil ; they act from instinct, for rationality is taken
away from them, so that they can be inclined, or bent, whithersoever one
pleases.— 1748, March 15.
That there are indefinite Varieties in the other Life.
1399. Man knows nothing more than, simply, that there is a hell and a hea
ven; that in hell there is fire and torment, and in heaven felicity; but in what
these things consist, he is profoundly ignorant, wherefore he judges concern
ing them from those things which are in the world (((((in a general, or rather,
negative manner (nihil), because he has only a general idea, for where there is
only a general idea, in that case one has next to none ; whereas, indefinite va
rieties exist [both in heaven and hell], so that they cannot by any means be
described.))))) 1400. ((((((It is as though a man knew nothing more than that the earth ex
ists, without knowing any thing of [its] kingdoms, governments, and societies,
in which case he does not know what the earth is, [for it is only] from a
knowledge of those things which are upon the earth, that a man knows the
quality thereof.)))))) The case is similar in other instances ;— as, for example,
that man has a body, but if he be ignorant of what is in the body, he knows
nothing [of its nature] ; when, however, he looks into it and sees wonderful
things, he then perceives1 that indefinite varieties exist therein. In like man
ner, when he only knows that he can think, he then knows nothing [respect
ing his mind] ; but when he knows that there are indefinite things [therein]
which he can never understand by any science, he then first begins to know

344 SWEDENBORG'S SPIRITUAL DIARY.
[something about the mind]. Again, if he only knows that such a science
[as geometry] exists, and nothing more, he then knows nothing [of it specifi
cally] ; but when he knows the science, he then begins to be aware that there
is nothing but what has in it indefinite [variety] ; so that, if he speaks of the
universal world, and knows not what is in the world, he knows nothing. —
1748, March 15. That the term Perception is applicable to the Angels.
1401. Because the term to perceive relates both to the intellect and to the af
fection, so as to involve both, therefore the term is peculiarly applicable to the
angels, who perceive those things which belong to faith, both as relating to
the intellect and the affection (utroque), for they perceive in an instant that such
a thing is true. — 1748, March 15.
On a state of Vastation in Darkness.
1402. Those who think, that from themselves they understand what is true
and good, and [consequently] trust in themselves, and accordingly consider
themselves as out-shining others, whereas they are ignorant of what is true
and good, yea, are in such a [state of] mind as not to wish to understand
what is true and good, — such characters are also vastated by a state of dark
ness. They are immersed in darkness, when they at the same time speak, as
it were, insanely, because they are, at the same time, in stupidity ; they ap
pear a little above the head, whether towards the front or the hinder part, [is]
doubtful, so that one knows not where [situate]. Tbey have their back up
wards [1271], and their head inclined, looking downwards. In such a state
are now some spirits, who had been of such a character in the life of the
body. 1403. There are now others higher up, and at some distance from these [just
mentioned], who say that they are in a clear light, even clearer than on other
occasions ; thus some may be in the surrounding space in light, whilst others
are in darkness, as when some are obscured by a cloud, others at a distance
may, at the same time, be in clear light. — 1748, March 15.
1404. It was told me, that these appearances signify, that those who, be
cause they were learned, thought themselves to be in the greatest light, will
be in the greatest darkness; but those who were in the surrounding space, or
those who did not trust themselves, will be in the greatest clearness ; for those
who were in darkness, were such as the world believed to be in the greatest
light.— 1748, March 15. On Spiritual Persuasion- and Perception.
1405 . ((((As those who are led by the Lord, perceive what they ought to do,
and, indeed, in a manner not intelligible by others ; thus, also, they are per
suaded what they ought to know, and this also in a spiritual manner, not in
telligible by others ; wherefore, although things apparently most true are pre
sented to them, so that there is scarcely any thing contradictory, but all things
affirmatory, still they are not persuaded [that they are true] until a spiritual
persuasion, which arises from faith, is added. — 1748, March 15.))))

LARGER DIARY— Part II. 345
1406. ((((So long as any man thinks that he leads himself, and that he un
derstands [truth] from himself, he cannot have that perception and that persua
sion, and so long also he considers those perceptions and persuasions [in
others] to be fables ; and probably will pre-judge them to be enthusiasts [who
enjoy the same] ; for what such persons cannot themselves know, this, they
think, can have no existence. Those, however, who had been learned (doc-
tores) in their lifetime, could not, in the other life, believe this ; but at length
they [were induced to] believe it, but only in an intellectual manner, because
it was demonstrated to them by experience; which experience may be given
to souls in the other life, but whether or not, in like manner to men in the body,
I do not yet know. — 1748, March 15.))))
1407. A most manifest perception was given to me for weeks, yea, for
months, that I was led by spirits through ways and streets in gyres [1015, 1030],
according to their will, without their saying any thing as to whither I should
go, or suggesting any thing into my thought, but only [a perception] that they
thus manifestly led me, — consequently, that an interior perception could be
experienced (percepi), which was not so manifest.
1408. Those who say that they are led of the Lord by the Holy Spirit in those
things which they think and preach, as nearly all teachers and priests declare
and confess, — but yet who have not those [spiritual] perceptions and persua
sions,— such [teachers], although they say so, still do not believe it; hence
faith is discerned, whether it be in the intellect only, or whether it be true
[or, at the same time, in the will].— 1748, March 15.
1409. They think, as souls and spirits declared, that they should in that case
know nothing, because there would be nothing of their own [in what they
know]; which, however, is most false, for they then first begin to perceive and
to know [according to truth].
Further Particulars concerning the woolen Veil [see 1371 — 1376] .
1410. A certain woman was enveloped in a woolen veil, but finer and of a
lighter color [than the one before mentioned] ; she, in like manner, began
about my head, and proceeded to the left, towards the lower earth, and over,
as it were, the habitation of the woodcutters, but not so deeply down [as the
other,— 1373]. The veil consisted of but few foldings, and yet when revolving
herself [in order to unwind it], she could never attain that end ; thus, being
but slightly enveloped, she was ever in hopes to become at length extricated,
but still in vain; yea, she revolved so [long] that there seemed to be scarcely
any axis or body remaining [enveloped] ; still, however, there was she within
the veil; thus [vainly] she endeavored to extricate herself.
1411. In respect to the turnings or modes of unfolding and infolding, they
were various; for she revolved herself first towards the lower earth, and, as
was said, over the dwellings of the woodcutters ; she again returned, and
without any involution, came to where I was (ad me), as though hurled [in
that direction], the intermediate [part of the] veil flowing freely ; she then pro
ceeded towards the region in front, in a plane a little above the head ;— in this
manner she varied [her state],
1412. This veil was also changed into a coarser one; (such as the matting

346 SWEDENBORG'S SPIRITUAL DIARY.
made of the like substances as the Dutch matting for floors is made of, whereof
I am certain).* In such a veil [or envelopment], of a color bordering upon
yellow, she was at length, in consequence of persisting in her tenacity [of in
dignant conceit], entirely inwrapped around, so as to appear a voluminous
body, which was hurled, like any missile, toward the region behind ; but after
wards, being placed upright near me, revolved vertically, as it were, around
a different axis, and thus she became liberated. For she afterwards spake,
and I perceived that she constrained herself not to indulge such a disposition ;
thus she was, for this time, to some extent amended.
1413. But it should be observed, that the vicious propensities, together with
their phantasies, are what is thus represented by the veil ; and although it so
appears to those who are enveloped therein, still it is their interiors which pro
duce such external [phenomena]. It is observed by the angels who are pre
sent, how the interiors are changed, and hence in conformity thereto the veil
is formed ; thus with variety according to the changes of the interiors, conse
quently not alike in the case of one individual as in that of another, which
[diversities] the inspecting angels observe.
1414. Wherefore, I suppose that this woman was enveloped in a veil from
causes which had preceded, — namely, she was indignant that others had not
shown so much honor to her [as she expected] ; for, she trusted in herself that
she was among the more ingenious or clever, and excelled others ; and since
she was possessed of such a cupidity, and had great confidence in herself, and
was incapable of being amended by words, she was accordingly put into the
veil. Whether there was any other cause akin to what operated in him who-
was before enveloped in the veil [1370£], I do not well know. Probably, how
ever, she was of a similar disposition, and had been [numbered] among such
characters as would not know things interior, and [still less] things more in-l
terior; besides being of a haughty spirit, as I now perceive [she is] : where
fore, her punishment resembled his, but with a diversity according to that of
their minds, and of their imaginary self-ability. — 1748, March 16.
On the Spirits of another Earth, and, as I think, of the Planet Mercury.
1415. ([Certain] spirits came to me, whose genius I was permitted to de
scribe, because they constitute those things in man which are called the inter
nal sense, and thus, in a certain way [belong to the memory].)
1416. (They came to me, and investigated those things which were in my
memory ; and when the various places where I had been, were excited [from
the memory], and also the streets, houses, temples, and the like, they were in
no wise willing to know such matters, but they at once cleverly and dexter
ously excited the things which were done in those places, so that whatever
occurred when I was there they excited, being regardless respecting the ap
pearance of the places, houses, temples, and the like, all which relate to lo
cality ; for, such is wont to be the case with man, that when a place recurs to
his memory, instantly the things which happened there recur ; thus with man,
* These words included in parentheses, are in Swedish, of which the Latin Editor has
given the above translation. — Te.

LARGER DIARY— Part II. 347
facts are in a manner adjoined to the places [where they were transacted—
thus] accessory to the memory, not within it. Wherefore those spirits cleverly
passed over the places, and immediately excited the facts (res), with which
they were delighted : it was also said, that they were not'permitted to behold
places, nor material objects, nor, consequently, things corporeal and worldly;
but, passing over such things at once, to regard those things only which are
real. Hence it could then be observed, that they were from another planet
[than ours], because they were not willing to attend to any thing corporeal,
worldly, and the like, but only to facts; and because, on the contrary, those
who are from our earth, delight in things corporeal, worldly, and the like, there
fore they were more prompt than our spirits ; and.could [so] quickly peruse
[what was stored up in my memory].)
1417. ( In short, as they were not willing to attend to corporeal, worldly,
and the grosser material things, I could perceive that they were from another
planet; and also afterwards, from their not attending to those realities which
were represented by such corporeal and worldly objects, as was the case with
the ancient Church (wherefore [it is at least certain] they were not of the men of
that Church) ; but they only wished to receive the knowledges of realities,
with which they are delighted, apart from such corporeal things ;— hence-
also their promptitude or readiness. )
1418. ( Hence they are also called knowledges, or rather, they were in
ternal senses, because they delighted solely in knowledges, as they also con
fessed that they represented the memory of things real, from which memory
a speculation or purer imagination arose (vide in seq.). )
1419. ( There afterwards appeared to me a great flame, rather white, burn
ing delightfully and brilliantly, which [appearance] lasted some time, and
signified the- approach of similar spirits, but of a genius yet more prompt. )
1420. ( Who, when they approached, ran over still more quickly [than the
others had done] the things which were in my memory, nor could I know
what they perceived, because of their acuteuess and quick discernment of
things, whilst briefly stating their quality (quod tale sit) ; whence I could per
ceive that they, in a manner, knew them [already], and examined into them
accordingly. )
1421. ( Wherefore they were like flames running over the subtile things [in
the memory], and delighting therein; consequently those things which I had
seen in the heavens, which they said they knew ; and when I told them that
they probably think that they know them, whereas it may not be so ; since-
those things which a spirit perceives in a man, from his memory, he thinks
he knows, and that perfectly ; I could, however, perceive that there was a
multitude of these spirits in the plane ofthe occiput behind, a little to the lefly
who at once enjoyed that perception, and had such a capacity of knowing,
because they attend only to things real (res), and thus to interiors; nor are
they willing to abide in externals, for such an [interior] memory have
spirits. )
1422. ( When I inquired from what planet they came, seeing they were
not from our earth, they were not willing to answer [such a question], nor
even to admit that they had been invested with a [material] body ; for they

348 SWEDENBORG'S SPIRITUAL DIARY.
were not willing to think that they had existed upon any earth, or been in
vested with a [material] body; inasmuch as it is contrary to their principles,
that they should think about corporeal and earthly things, and especially to
make them the subjects of conversation. And when I represented to them
meadows, corn fields, forests, and rivers, they immediately turned them into
almost the contrary, — they obscured the meadows, and filled them, as it. were,
with serpents ; and they also blackened the waters, so that they were not
willing that I should behold clear water; and whilst I was thinking why this
should be, and why their waters should be thus changed and become so
black, I heard that it was because it was not in agreement with their institu
tions and laws, that they should think concerning such [material] objects,
but only of things real, so that they might receive the knowledge of truths
which are realized in heaven, and not of those things which exist upon
earth. )
1423. ( And when I told them that they ought not thus to change objects,
and, in this manner, to conceal such things, inasmuch as that is not to deal
sincerely, they were not so concerned about it; wherefore it was permitted
to liken such [proceedings] to green color, which is a correspondent [emblem
thereof] ; not that they do this from falsity and deceit, but from a certain
law amongst themselves, [requiring] that it should, at the same time, be per
ceived that they thus concealed [objects]. It is [accounted] deceit aud falsity
when they do things from malice ; but when they do it from a law, it is not
so ; inasmuch as it is also [openly] perceived : — these spirits insert these
things. )
1424. (It was also given me to perceive, that such was their life upon their
own earth, that they cared nothing about earthly and corporeal things, but
about those things which are foreign thereto, as the things which are in
heaven; whence [also] they speak with spirits, who instruct them concern
ing those realities which exist in heaven; consequently they delight in the
knowledges of spiritual things, wherefore, also, when they cited many things
from my memory, they said, that such a thing was [true], and they thus con
firmed [me therein], as not knowing that I am in the body.)
1425. ( And when I represented [certain] planets to them, because they
should not say from which planet they were, they said, that they knew that
there are many planets, and other particulars relating to the inhabitants of
those planets, because, being delighted with knowledges [they had ascer-
•tained this]. And when 1 represented to them, in a spiritual manner, the
planets called Mercury and Venus, they directed my sight to the planet Venus,
but I could perceive that they wished to conceal [somewhat] ; and thus that
they were from the planet nearest to the sun, where men are of such a quality,
and so delight in knowledges ; which was given me to perceive from their
proximity to the sun; — namely, that they are of such a nature as generally to
constitute the infernal senses, and, consequently, those things which are [ob
jects of the] internal senses ; namely, knowledges. )
1426. ( When a certain spirit, who could adrokly converse with them, was
my interpreter (loqueretur) with them (seeing I could not, as being in the body, so
•quickly represent things to them), they said, that this was well [expressed], still,

LARGER DIARY— Part II. 340
however, they immediately judged that this was too studiedly (eleganter), and
that too ingeniously [represented], and so forth ; so that they did not approve
it as being according to their mind ; which is also peculiar to the internal
sense, for this sense has its own perception, and such spirits immediately
judge from their own sense (ex se), and agreeably to their own genius. From
their perception of that sense it could also be concluded, that those spirits
constituted the internal senses in the grand body [or heaven]. )
1427. ( Nor are they willing to instruct me concerning those things which
they know, for they desire to change them into their opposites; wherefore I
inquired, whether they instructed the inhabitants oftheir earth'? But I re
ceived answer by an interior sense, that in like manner neither will they in
struct them, but that they explore them, which is done, I suppose, in order
that the desire of knowing may thereby be nourished and increased ; for if
they answered to all questions, such desire would, in that case, perish ;
wherefore their spirits are kept in such a state [of reserve] as not to be will
ing to inform them ; still, however, the inhabitants are explored by them in
various ways; and this, too, because they should, in all cases, know what
was not the truth [or, appearances] ; for, if they knew truths [only], in that
case they would not have the opposites [by way of contrast] ; consequently,
no thought, which derives variety from opposites, and which also acts and
lives therefrom. )
1428. ( When I conversed with them by means of the internal sense, they
perceived more things than I did, and when I told them by an interior sense
that such objects must needs exist, because the Lord has so disposed, and still
disposes all things in order, so that nothing is wanting, and nothing can pos
sibly be more perfect, and that this [order of things] is necessary that men
may live; — when I stated these things more fully than is here expressed (for
the internal sense has this [advantage] ), they then said, that only to know
this is sufficient ; thus they were [lost] in admiration, inasmuch as this comes
from the Lord. ) [Compare 1422.]
1429. (At the same time I suggested to them [the consideration] whether
they were willing to perform any use from their knowledges, seeing it is not
sufficient to be delighted only with knowledges, since knowledges regard
uses, and uses regard ends, and so on; [thus] from knowledges alone, if they
rest therein, themselves derive no use, but others [only]. From such know
ledges, we ought to think that they can thereby perform uses; still, how
ever, they said, that they derived delight from knowledges, and that such de
light is a use (et quod id usus sit). )
1430. ( When I represented to them birds of the larger and smaller species,
such as exist upon our earth, they at first desired to change them, but after
wards they were delighted with them, because before spirits they signify in a
natural [form such] knowledges.
1431. As I could not engage the attention of their spirits, who were at first
with me, to the representation of places, houses, and the like, I represented to
them certain most agreeable scenes, with many lights and lamps : they then
remained there, and were so taken as to be detained thereby, chiefly perhaps
on account of the lamps [and their signification] . )
1432. ( A certain man from among their inhabitants was shown to me ; he

350 SWEDENBORG'S SPIRITUAL DIARY.
was not^unlike the men of our earth, clothed with a dark garment, by which
their mind (animus) was signified (the arms being covered almost as ours
are, but with the sleeves as they are worn in England, cuffed, in the place
where otherwise the gloves are turned up).* Whether their men are thus
clothed, or whether their minds are thus represented I do not know ; [I only
know this] that when I afterwards represented to them such a man so dressed,
they said that they knew them, or us [meaning themselves]. )
1433. ( They now continually endeavor to change the knowledges, or the
things written concerning them, into other things ; for they are not willing
that I should know any thing that they know, but they wish to learn from
others all they know,— nor have they ever enough [of knowledge] ; they said
that knowledge is so indefinite, that it could never be exhausted ; for they are
always learning many things, and yet there are indefinite things which they
do not know. )
1434. This kind of spirits differs entirely from those who excite interior
things from exterior, as those things which correspond, which is especially
common to the angels from this earth ; for the men of this earth are chiefly in
corporeal, earthly, worldly, and material things, and when they become an
gels, they then excite the interior things corresponding thereto, thus disregard
ing external things. The spirits of the planet Mercury are not of such a
nature, but are only concerned about those things which adhere to, or which
are associated with [externals]; as, what a man did when he was in such a
place, consequently, such things as are wont to be associated with the' me
mory of places; nor do they delight, as they say, in things interior thus pro
duced from material things ; thus [they regard] things as stripped of their
sheathing, or covering, for they are not willing to behold the sheath. — 1748,
March 16. Such [characters] cannot exist on our earth, because all here love
and have loved those things which are external and material ; wherefore the
spirits of our earth cannot be with them.
1435. The spirits of our earth are also curious, and desire to know many
things, but especially terrestrial and material things; they are, however,
reduced by the Lord to know interior things corresponding thereto, and to de
sire them ; wherefore the spirits of our earth are grosser and duller [than the
spirits in question], and are polluted with corporeal cupidities, of which they
must be divested before they can understand interior things, and they must be
entirely devastated of such cupidities, so as to hold them in aversion, and as
nothing, before they can be delighted with interior things ; the spirits, there
fore, of our earth chiefly constitute the provinces of the external members of
the body.— 1748, March 16.
On the Seeds of faith which are enrooted [in Man] .
1436. The seeds of faith, which are enrooted in a man, a soul, a spirit, and
also iu au angel, by knowledges, and by various germinatibns thence derived,
are of such a nature, that, when such truth of faith is inseminated, it by de
grees fructifies so as to produce other truths, and thus, as it were, to occupy
* That is, at the wrists. The parenthetical words are in Swedish, of which the above
is translated from the Latin version supplied by the Latin Editor. — Ta.

LARGER DIARY— Part II. 351
the entire ground; and falsities are [on the other hand] by degrees rooted
out; for when the truth of faith is once conceived, it produces more truths
as waters [flow] by derivation from their fountain ; or as the roots of a tree
are [by derivation] extended into the earth; or as a glandulous root which
has taken deep ground, and, at length, dilating itself to a [considerable] space
eats away the things it meets with [in its progress]. Evils are first obliterated
in man, otherwise [truths] could >not be inseminated. Evils are the " tares"
which strike broadly their roots" and oppress the roots of the good seed
Afterwards the persuasion of the truth of faith [succeeds in the mind], and
produces [other] persuasions thence derived, which are conjoined with other
knowledges. Then comes the love of truth, which thus propagates itself im
mensely and bears fruit.
1437. But it should be observed, that it is the Lord alone who inseminates
truths and goods, and brings them forth, and causes them to germinate;
wherefore, unless they are the truths of faith, they cannot be enrooted, still
less propagate themselves; but they are the roots of the "tares" which op
press, but cannot extirpate them ; for they are reserved, so that when the tares
are taking root, the good seed may spread itself and germinate.
1438. It should also be observed, that such knowledges should be so in
sinuated as not to be infixed in the memory from the will of man, for, in that
case, the roots would not be deeply fixed, but it is principally effected when
man is not aware of it ; so that he knows not that he has learnt [these know
ledges],— thus, the [irradication is effected] chiefly from hearing, by means of
somewhat of reflection given by the Lord. — 1748, March 16.
1439. Nor should a man endeavor to assume from himself the love of the
truths of faith, nor from any other love, as, from the love of self and of the
world, for hereby the truth cannot be enrooted ; but the Lord alone inspires
the love.— 1748, March 16.
1440. The seeds [of truth] are innumerable, because they are of faith, thus
of all spiritual and celestial things ; but the universal and only seed in .which
the rest are arranged in their order and subordination, is this, — that the Lord
alone governs the universe, and that He is the All in all of truth and goodness ;
and that man, spirit, and angel, regarded in themselves, are nothing. — i748,
March 16. Concerning the Spirits of [the Planets] Mercury and Venus.
1441. (They said that they Well knew that there are many earths, because
there are sorts of spirits with whom they cannot associate, wherefore, [they
conclude that] they are not from the inhabitants oftheir earth. )
1442. ( We also conversed with them respecting birds and Iambs, but they
were not willing to hear of such things, because they were earthly ; but it was
told them that lambs signify innocence, and that in this case when lambs are
named, one means innocence, and does not think of lambs; but they said
they did not know what innocence is. When it was asked whether it were
severities ( : alf warsamheter : ), neither were they willing [to hear this], al
leging that they were ignorant what [severities] mean ; but what gentle
ness or affability ( : artighet : ) means, they knew, and studied to be of
such a character. Which state [Of apprehension] corresponds with the in-

352 SWEDENBORG'S SPIRITUAL DIARY.
terior sense; for those who do not ascend higher than to such knowledges,
dcfnotknow, except as to the term, what is innocence, [a quality] which some
probably confound with infancy and its ignorance, thinking that those who are
endued with much understanding cannot be innocent : wherefore the interior
sense, or the knowledge only of those things which are in heaven, does not
comprehend those things which are more interior, still less those which are
inmost, as in the case of innocence [wherein consisting] ; — but it is agreeable
to their genius to be artige, that is, pleased with the knowledges of things, and
to. glory therein. )
1443. (( I also saw that spirits who are of the inhabitants of Mercury, who
only constitute the internal sense, being very many [condensed], as it were,
into one mass, extended themselves into long ranks (series) ; but because many
of them were not willing to extend their [progress] hither, or to this earth,
they therefore turned back in a revolving manner (in gyros), as though it were
any great army, to the right : and thus they wheeled themselves round, and
approached the planet Venus, at which when they arrived, they expressed
themselves unwilling to remain, because they knew they were extremely
wicked there ; but being instructed, I was permitted to know that they called
them very wicked, because themselves confess that they are nothing, and
[again] that they are beasts; which [humiliation] those who were from the
planet Mercury disdaining [averted themselves accordingly], and betook
them to the other side of the planet Venus, saying, that there they are good ;
from which [side], as it were from a fixed point, they formed themselves into
a curve to the right and left ; and thus they surrounded, as it were, that broad
planet, or the spirits of that earth. ))
1444. It should be observed, that in heaven a few representatively stand for
all ; and that any globe (orbis) consisting of a few, [representatively] appear
to constitute a broad planet; such is the mode of representation in the hea
vens, inasmuch as each individual is an image of the whole ; as also a few
represent all.
1445. ( That they surrounded the planet Venus, was, because thus by the
interior senses things more interior could communicate with the external,
otherwise no communication could be effected. Thus, as externals commu
nicate, by the interior sense, with more interior things, even as there can be
no communication of rational things, [except] by means of the memory of
material ideas ; so neither can there be any communication of intellectual
things except by the (so called) interior memory, that is, by the interior
sense. He who is ignorant of this, is likewise ignorant how a man can
enjoy the faculty of understanding, that is, of thinking, judging, concluding,
and finally determining and willing ; for these things do not flow from the
memory of material ideas, which arise immediately from the external sen
ses, or through those senses. )
1446. ( They were asked whether they knew the Lord, and whether they
knew that a knowledge had been promised to them, which was superior
to all the knowledges which they possessed1? That a promise had been
given they knew, but whether it was to that effect, they still doubted. There
was shown to them the likeness as of the sun ; but this, they said, was not

LARGER DIARY— Part II. 353
the Lord, because they saw no face. But here the inquiry stopped short, nor
could the interior sense, which loves bare knowledges, know any further,
wherefore these [spirits of Mercury] applied themselves to those who are from
the planet Venus.)
1447". (Those who think that the universal heaven of spirits consists only of
the spirits from our earth, are certainly of a narrow mind, not to say foolish
(fatui) ; whereas the inhabitants upon this earth are so few, in respect to the om
nipotence of the Lord, as to be, as it were, a mere nothing ; aud although there
be myriads of worlds [or systems], and myriads of planets, they would still be
nothing. Those are also insane who deny this, by reason that the Lord became
a man upon this our earth, and suffered, as though it followed that this earth
alone knows Him,)— whereas all the earths in the universe acknowledge Him
alone. 1448. (After the spirits of Mercury, or the internal senses, surrounded the
earth Venus, as it appeared [to me], I then felt, interiorly, a change in the
brain, and which the spirits who were about me confessed [they also experi
enced]. The reason was, that then a more powerful action took effect, inas
much as the interior sense was, by the incident in question (sic), more excit
ed ;— the change cannot be easily described.)
1449. (The inhabitants of Venus on that side thereof [spiritually speaking]
which looks to earth-ward (hue speetante), are [reduced], as it were, to despair
concerning their salvation, exclaiming that they are beasts and brutes, abomi
nations and hatreds,— not that they actually slay men,) but that they are [in]
hatreds against their neighbors ;— consequently that they are damned, and in
capable of being saved. Whilst they are in such vastation, they also utter
damnable expressions against heaven, and against salvation— such is their
[state of] desperation ;-[a state] of which I have frequently had some expe
rience, thinking that [it arose] from infernal furies, whereas it was from those
who are in such despair. This, however, is forgiven them, because they are
then, as it were, insane; (but the Lord so tempers them (moderatur) that they
shall not proceed further in their vituperative expressions than to certain lim
its, so that they can [still] be saved, as is the case when they come to the ex
tremity, and at the same time to the end of their sufferings; because their cor
poreal principles are then dead.) Those who were on this side of the planet
Venus, and to whom the present [statement] refers, are said not to have been
evil, but simple ; they [were such as] had not believed in the Lord Himself,
but in a certain Supreme Creator (without any medium (insigm), or Lord as
Mediator); whereforethose of such a character in the planet Venus, are vas
tated in this manner, and so are saved, after they have been instructed that
the Lord is the only Mediator and Saviour. They have now confessed, that
without a Divine Intercessor they can never be saved, because they are filthy
and unworthy. Some of them who had thus undergone extreme vastation,
were elevated into heaven, and received there with so much tenderness, that
they drew tears from my eyes ; whilst they declared that they were unworthy
[especially] since they had uttered such things, besides other [blasphemies]
which they had thought,-yea, they forced the tears [from my eyes].
vol. i. 23

354 SWEDENBORG'S SPIRITUAL DIARY.
1450. (([Some of] the inhabitants of the planet Venus are described as be
ing giants, so that the inhabitants of our earth only reach up to their navel.
They are also rather stupid, not inquiring what heaven or what eternal life is,
caring only about those things which are peculiar to the territory where they
dwell, as their cattle, &c. They cannot, on account ofthe heat, associate to
gether by day, but by night ; wherefore they live in [comparative] darkness,
and they see [in such dusky] light— 1748, March 16.))
1451. (The spirits from among the inhabitants of the planet Venus who were
on this side, have spoken partly with me ; they also said for certain that they
were only goatherds ; they have only cattle with small horns : when I repre
sented sheep to them, they said, that they had none such, but when goats
were represented to them, they said that such were the animals of which they
were the keepers ; (for so they wished to be called.) The larger species [of
cattle] they indeed know, but do not possess.
1452. They are very simple in that earth, but it should be observed, that
those simple and stupid spirits are represented as being on this side of that
globe ( : namely, Venus : ) ; their situation only signifying the different quality
of their minds, for they are not all of that character.)
1453. (Those who appear on the other side of the earth Venus, are worship
ers ofthe Lord, — some came from thence to me; they were above the head,
and said that they acknowledge, and that they have acknowledged [when
upon earth] our Lord only, adding that He had appeared to them, and that
they believe Him to be with them, and further, that He walks amongst them,
which they represented to me, so that they had seen Him, as it were, walking
amongst them ; wherefore they thus represented Him, as it were, to the life,
walking amongst them; — they also said, that they were only keepers of cat
tle.) 1454. (The spirits of the planet Mercury who represent the interior sense, or
who constitute that sense, do not abide in one place, or within the sphere of
the spirits of one earth : but they wander at large throughout the universe, not
knowing whither they go. Wherever they meet with such spirits as love ma
terial, earthly, and corporeal things, they shun them, and they go where they
do not hear of such things, herein resembling the interior sense, which,re-
garded in itself, does not love those things which are of the external senses.
For, it is evident that in order that the interior sense may operate, it should be
removed [or abstracted] from the senses of the body ; since, unless the inte
rior sense be abstracted from these bodily senses, it cannot operate ; where
fore the external senses, and the memory of material ideas, obscure, yea, ex
tinguish the power ofthe operation of the internal sense ; wherefore also they
cannot remain near this earth, but avoid it. I perceived, also in myself, when
they were speaking with me, that the internal sense was, as it were, abstract
ed from the senses of the body, so that I was almost deprived of those senses
in that degree, that the light vanished from my eye, so that, whilst I was writ
ing, I could scarcely see for some moments ; such was the effect of their ope
ration. 1455. They cannot be called the internal memory, inasmuch as in them
there is the faculty, which the internal sense confers, of thinking, as I have

LARGER DIARY— Part II. 355
now been instructed. I could scarcely speak with them, except by a species
of active thought, which they much better understand than the speech of
words, which they hate, and are averse to hear it. They think, that they are
rather [to be called] thought than internal sense, as they say, but they have
not the faculty of judgment, but are simply delighted with knowledges ; they
may, however be simply called thought, for the interior sense cannot be with
out thought ; — but thought and judgment are widely different.)— They are not
the thought of judgment, for they do not conclude concerning uses and ends
nor [judge] from ends.
1455[|]. (The spirits of the planet Mercury proceed in troops and phalanxes ;
many are now congregated, and form, as it were, a globe together, and are
thus united by the Lord, so that they may act as a one, and be of one sense or
mind; otherwise they would, like the internal sense, be easily dissipated ; for
they must needs be kept together in one [body] by the Lord. When they
speak, or when a subject speaks that which they think, then they are all in
one movement together, like a great scroll, and, indeed, with such a sensible
undulation, that my foot, as it were, undulated, and also the earth upon which
it stood; which signifies, that a man cannot have intellectual life without an
internal sense, for the foot, inasmuch as it walks, signifies to live in the body,)
[or the life in externals] .
1456. (The spirits of the planet Mercury are now very remote from me, and
they speak with me by spirits, saying that they are now congregated, or con-
globed together, and that they arte now going beyond the sphere of this world
into the starry heaven, where they think that there are such [spirits] as do not
care about earthly and corporeal things, for such they seek, and desire to as
sociate with.)
1457. (But it should be observed, that wherever they are in the universe,
they still operate in this manner, like the internal sense ; neither place nor dis
tance is of any account; the active and impulsive power diffuses itself upon
all fitting subjects of the senses ; but inasmuch as the internal sense of the in
habitants of this earth looks only downwards, and mixes itself with earthly and
corporeal things, from which it is not so separated as that it can be elevated
upwards, or operate abstractedly ; therefore it is that they cannot remain here,
but wander about the universe ; nor are they allowed to operate as though
present, except upon those who are about to speak with spirits, and thus who
can be withdrawn from the operation of the sensual ideas of the body.)
1458. (They also acknowledge the Lord, which they likewise confessed, but
only because they are knowledges ; for, when thinking, they do not enter into
things more interior until they come into a spiritual state ; but, although they
abound in knowledges, they are nevertheless brought to the faith with more
difficulty than others, for they delight not in [the exercise of] judgment, or in
the faculty of judging; for, in such [exercise] as they now allege, they are
disturbed;) and even whilst only thinking about it, they have a sense of un
easiness.— 1748, March 16.
1459. (Some spirits from the earth Mercury came hither ; they were sent by
others that they might perceive what was doing here, to whom one of the
spirits of our earth said, that they should forbid their associates to say any

356 SWEDENBORG'S SPIRITUAL DIARY.
thing but what is true, so that they should not, as they are wont to do, state-
the opposite to those who inquire of them, as in so doing they deserve to be
punished ; but the troop of spirits at a distance, from whom they were sent,
replied that, if any were to be punished on that account, all would have to be
punished, for they cannot but act alike [in this respect] ; inasmuch as to the
inquirers on their earth, it was their duty to reply in this manner, because they
ought not [so] to learn the things which they desire to know, still less those
things which are earthly and corporeal ; nor do they do this with intent to
deceive them, but because it is [innate] in them so to [conceal things] ; conse
quently neither is it lying, but only exhibiting the opposite to their ideas, that
they may therefore desist [from such mode of inquiry] : it would be otherwise
if they did this with the intention to deceive ; such wickedness they now pro
test they hold in abhorrence. The spirit was content with this reply. — 1748,
March 16.
A Representation [significatio] of the future in respect to the interior and more in
terior Doctrine among Mankind (hominis).
1460. It was represented first of all in [my] sleep that I was imprisoned, and
that I had escaped from prison ; when, upon my awaking, certai npersecuting
spirits were pursuingsome one, as [they had pursued] me ; [still] I could neither
see nor perceive that it was myself [they were pursuing] ; but they exclaim
ed, that now they catch him, and again, that they cannot apprehend him ;
for he was in the act of flight, and others were observing whether they could
come up with him. Because they thought it was myself, when being awaker
I did not perceive the same, it would appear that the spirits were in [theirj'
sleep, which was to continue [the representation] (quern continuarent). At
length they overtook him, and cried out that he was taken ; when that spirit
came to me.
1461. He was afterwards seen with his face black, and cruelly besprinkled
with blood above and below the region of the shoulders ; a miserable [object ;
but] with his face all black as it was, he looked upwards to the Lord, but there
was then no aid.
1462. These things appeared to signify that the learned, who are external
men, understand and teach nothing but what is external, and thus press [or
force] the letter [of Scripture], explaining it according to their own mind [ant-
mum); taking sometimes exterior things, and sometimes interior, and thus
wresting them, thus employing both senses so as to force them to favor their
own opinions. Such appear hereby to be understood ; for [so] they perse
cute the interior and more interior sense of the Word; especially those who-
consider themselves to be more learned than others, whom they hold in con
tempt as compared with themselves; and are, at the same time, proud, and
covetous of those things which relate to the body and the world. That such.
spirits persecuted him who, in the dream [1460] represented the interior sense
[of the Word], seems to be implied in the signification. Whether any such
[persecutions] will assail the doctrine [of the internal sense], I do not yet
know; at least, [I think] that the unlearned will not do so.— 1748. March 16
and 17.

LARGER DIARY— Part II. 357
1463. That those who press the literal sense [of Scripture], very greatly de
ceive themselves, is evident from one example only, concerning which I have
-also conversed with spirits and angels [1321] ; namely, that the twelve apostles
should "sit upon twelve thrones, judging the twelve tribes of Israel" [1327].
As to the tribes, there were ten of them at that time dispersed abroad ; how
then could they judge them ? That they should sit upon twelve thrones, is
not consistently understood of the apostles, who were simple men, and did
not understand, even when they were with the Lord, what the kingdom of
•God means ; wherefore, they could not even judge a single man or soul ; —
which was also affirmed [to be the truth]. [1322.] Besides this, there are
many similar [appearances], of which the Word of both Testaments is full.
1464. I have also conversed [with spirits] concerning those in the world
-who [in respect to my writings], will be content with saying, that they have
the Word, and that they [consequently] have no need of any [farther] revela
tion, thus rejecting these things which are of and descend from heaven ;
whereas [herein] the genuine sense and understanding of the Word is treated
-of, and also what [the true Christian] faith is ; and, moreover, many things
are specified respecting the state of those who are in the other life ; for the
Word, in its ultimate or literal sense, simply mentions that there is a heaven
and hell; adding that there is damnation in hell, and happiness in heaven;
Whereas indefinite varieties exist in both. Wherefore the objection, that they
should have [such varied knowledge thereof] only from [after] revelation, is
¦of no avail ; especially as it is known, that any one can take [passages] from
-the Word, and interpret them according to his own [states of] mind (animos),
whilst he adheres only to the letter, and explains it according to his pleasure
in its exterior (interiori) sense, as may be evident to many.— 1748, March 17.
A Representation (significatio) of what is to come [in respect to interior Things].
1465. For several weeks, yea, for a month and upwards, I was in danger as
to my tongue, arising from those who, from causes before assigned, are averse
to interior things (intimiora), both spiritual and celestial ; whence it could be
¦concluded whether those who cause this, act in such a manner (sunt tales) [in
sign], that they who trust to themselves and their own wisdom, will be averse,
or repugnant to these things.— 1748, March 17.
1466. Those [spirits] who represent the learned, or Tthe wise of the world,
have confessed that they cannot desist, and, indeed, that they wished that my
tongue were thus destroyed ; which is a sign that the wise of the world can
but with difficulty be instructed in those subjects which constitute the interior
and more interior things of faith ; and although they could understand them,
still they would not, because they desire to know them from themselves, and
to explain them by their own sciences ; and inasmuch as they have confessed
¦that they can scarcely desist, it is according to the Lord's Word, " that it is
easier for a camel to enter through the eye of a needle, than for a rich man to
enter into the kingdom of heaven :" by riches being here understood those
sciences from which [merely] human learning and wisdom are derived.—
1748, March 17.

358 SWEDENBORG'S SPIRITUAL DIARY.
On the Vastation-pains of those who assume Hypotheses [hypothetica] in spiritual
and celestial Things, and who\confirm them by Reasonings.
t
1467. It is known that some persons assume certain propositions, hatched
from their own brain, which, because they love them as their offspring, they
afterwards confirm by many [arguments], and then regard them as truths,
although they tire falsities; but others can see that they are [only] hypothe
ses ;— thus the case is alike in things spiritual and celestial, as in other
matters. 1468. Such have their own punishments of vastation,— namely, they appear
to themselves to be let into, as it were, atmospheric waters, which are so at
tenuated as scarcely to appear as waters, wherefore it is allowed to call them
atmospheric waters ; thus, those who have hatched hypothetical princil es, or
falses, and who by persuasions have become confirmed therein, appear to
themselves to be immersed in these thin waters, in which they suffer vexa
tion; and are carried about, now into the deep, and now near the surface, for
they are anxious to emerge ; they experience vexation somewhat like that of
the veil.
But there is much variety amongst them ; for those who confirm truths not
with a view to their own glory, but from the love of truth, suffer no incon
venience ; there were some who were immersed therein, and they said that
they experienced no inconvenience whatever; others, however, felt extremely
molested, who also said, that they were now being freed from such molesta
tion, which they felt to be " diminishing :" — wherefore the varieties are ac
cording to the state of their own souls.
1469. Those who take truths from the Lord's Word as propositions, and
who confirm them by philosophical considerations, or by arguments taken
from nature, suffer no molestation whatever, provided they do it not from the
love of self. But those who, from their own ingenuity, assume certain prin
ciples, and from them desire to derive spiritual and celestial truths, or to
confirm them, do suffer molestation ; since this is an inverted mode of pro
ceeding. But I am not, as yet, permitted to state any thing definitely as to
these varieties, because I am in the company of celestial [spirits], and not in
that of the spiritual.— 1748, March 17.
On the Speech of celestial Angels.
1470. The speech ofthe celestial angels is differentfrom that of the spiritual;
— the celestial admit with difficulty any thing spiritual, for it immediately ap
pears as hard and material. This is shown by representations, as when the
human mind is represented as to its two parts, namely, the understanding
and the will ; when the two are thus represented it appears to them as hard,.
nor can they admit it, because they have not an idea of it; but no sooner is
it represented as the affection, than every thing hard and material perishes,
and then they admit it. And when it is so represented, as that affection is in»
the intellect, so that nothing intellectual appears,— thus, that their intellectual
[thought] is the form of affection, so that the will is thence formed, and, con
sequently, the spiritual or intellectual idea of the will perishes,— in this man-

LARGER DIARY— Part II. 359
ner it is understood by them what the will is. In like manner when an action
is, accordingly, so represented as that the like affection which is in the in
tellect, and thus in the will, should thence exist in act; so that [such action]
is nothing but affection [in outward form], provided affection constitute its
interiors, and thus be the first and second [constituent thereof ] ; then only do
they understand [the representation].
1471. Consequently, [they understand also] what constitutes the fruit of
faith ; namely, that affection or love is the life thereof, and consequently is
within faith intellectual, whereof the idea, as [was said], perishes; and
thus within the will, whereof the idea in like manner perishes ; and, ulti
mately, in the action, which is [called] the fruit of faith ; so that the idea of
action is the complex of all ; but [which is] only affection so [manifested] in
its own forms ; or rather, it is affection alone (for they admit not of such qua
lifying (formam), nor of the expression form, but simply, that understanding,
will, and action, are only affection,— so they understand it) ; or, when it is so
represented, as that the idea of the understanding, and likewise that of will,
and in like manner that of action, should perish [or become abstracted],
1472. This is difficult to understand, and to express ; yet such is the nature
of celestial speech, which consists of such exquisitely soft and delicate ideas ;
other [or spiritual] expressions they call harsh, nor can they endure such :
yea, words are often wanting to express their ideas.
1473. Wherefore I this day conversed with celestial angels [in a represen
tative manner], by means of ideas [only] : they are even now present, and
direct these my thoughts ; whence it may appear, as it were, in such a repre
sentative idea, of what profound thought they are [capable], being such as to
draw its conceptions (notiones) from life, and thus by [orderly] derivations
thence [as from their source downwards] ; and which conceptions I cannot
comprehend, inasmuch as they do not admit of spiritual acceptations (spirit-
ualia). Wi. All celestial angels, however, are not of this nature, for there are some
whose ideas are not allowed to expatiate more freely, than so as to remain in
the idea of affection, which is the life of all ; for thus they become regenerat
ed. From this [as a principle], other things are afterwards formed, so that
their spiritual things become celestial ; inasmuch as therefrom they derive
their origins; consequently, as it were, their sap,, or root, or soul.— 1748,
March 17.
1475. But those celestial angels, who already are initiated [into that state],
and begotten again of heavenly seed, can more fully perceive what is implied
in the above, and that, too, no otherwise than as from his affection, which is
the soul, [they perceive] the entire man; some have perception as of beauti
ful trees, in which the affection is represented by the seed ; others [again]
perceive it as the sap or juice; others can form [from that idea], as it were,
entire paradises, &c, but according to [representative] similitude, in a celes
tial manner, of which no one except those in heaven can conceive, nor can it
ever be expressed in [human] words; as, how all things, both intellectual and
such as relate to affection, exist, in a celestial manner, in charity, and thus the
will, which is the all of action, is formed of innumerable things; yea, hath so-

360 SWEDENBORG'S SPIRITUAL DIARY.
much interest (tantum inest), that the will is, finally, the nature (indoles) [of the
man] into which the things peculiar to him (propria) are inserted by affection;
thus when evil [they are inserted] by cupidities, so as to form the nucleus ac
cordingly, whilst the intellectual things of truth and of good form the bark and
shell. Hence it is, that when the nature (indoles) is such, the former nucleus
rots away, and a new nucleus is to be formed by the bark and shell. These
things, which cannot but appear most obscure to man, appear, nevertheless,
to the angels so manifest, that they reckon them amongst their easiest objects
of intelligence ; for they see innumerable things in the nucleus, or nature, and
[also] in the shell, and thus how, by the shell, so to speak, new shoots are
insinuated^ which enroot themselves in the former nucleus as in dung, and
thus grow, and absorb the nucleus formed by the loves of self and of the
world ; and [they also see] how it is absorbed, and how truths and goods
thence derived, and how goods and truths thence derived are enrooted. These
things I have written under the guidance of angels, that it may be understood,
as by an obscure exemplification, of what nature is the speech or the series of
ideas (which is the same as the speech) of the [celestial] angels.— 1748,
March 17.
1476. The angels also, from the Lord alone, perceive of what quality the
fruit of faith is, for there are varieties thereof, which are compared to various
fruits upon earth, as apples, grapes, figs, almonds, and the like.
1477. But it should be observed, that the ideas of such things are according
to the knowledges of truth, fuller with some than with others ; for, by how
much the more knowledges increase, the more do ideas increase likewise, as
may be evident to any one, as, for example [in the question], what is faith ?
which, in its complex or aggregate, contains all things both celestial and spi
ritual, thus, the more knowledge of particulars one possesses in relation to
faith, the fuller will be his idea of it ,
1478. Souls, after the death of the body, are capable of receiving many
things into every idea; and also of perceiving the sense of speech by ideas,
and this they can do the more fully, the more they had been [as men] instruct
ed in the truths of faith ; — it is otherwise with those who have not been in
structed. This capability increases both in proportion as falses are extirpated,
and in the degree that the affection of truth is insinuated.
1479. But angels have this capability to such a degree, that it transcends all
power of expression ; for in one idea they comprehend very many things
which cannot be uttered in words ; and this in things simultaneous and suc
cessive ;— the ideas of a man being in respect to those of an angel, as the light
of a candle to that of the sun.
1480. But if there are falsities iii one's ideas, they must be eradicated, for
they are as "tares" (Matt, xiii.); but cupidities, which formed the nucleus [of
the mind], and which filled it with many falsities, must die ; otherwise the
ground is not suitable for truths. — 1748, March 17.
1481. These instances may serve to show the quality of angelic perception,
but every reader will form to himself an idea thereof according to his know
ledges; those who are merely natural men, will form an idea of it in a na
tural manner [only], thus they will have no understanding of the subject.

LARGER DIARY— Part II. 361
1482. The state of spirits and angels is such, as that none of them can
think anything but what all the others who are near shall understand and
perceive; nor have I, for these many years, been able to think any thing
which all present have not perceived ; at which I at first felt indignant, and
1 thought that I could never remain in their company ; seeing that, of myself,
being devoid of all knowledge, I could not even think at all; but afterwards,
when I perceived that the Lord leads the thoughts of all, it caused me no un
easiness ; wherefore let those who are living in the world know,
1483. That after death one thinks in a manner almost the same as he did in
the life ofthe body, the ideas remaining similar; and that all spirits who are
around can perceive what one thinks, and that, too, much more clearly than
a man does the speech of another; so that he cannot withdraw himself any
where, but that all the thoughts of his heart are laid open. The Lord, however,
has that care of those who are in the faith, so that their interiors may not be
exposed to evil spirits, who would, in such case, attempt instantly to rush
in ; for, such is their nature, that they desire nothing so much as to punish,
whenever they hear or perceive anything false or evil. — 1748, March 17.
Certain Spirits are indignant when it is told them that they are never alone, but that
there are many who speak together.
1484. It can never happen that any spirit can be absolutely alone, he must
be iu a certain association with spirits who speak together ; [certain] spirits,
however, think that they are alone, and that they speak from»themselves, and
when they are told that it is not so, they are wont to be indignant ; but this
has most repeatedly been made manifest to them by living experience, which
those who are in the same society readily affirm, when [for the sake of ex
periment] they would leave such a spirit (eum) to a certain extent alone.
On the Punishment of Circumrotation (verticilli).
1485. Some also undergo a punishment which may be called that of circum
rotation (verticilli), that is, they are whirled round like a wheel (axis), and this
continually, and even very swiftly after which they appear like garments
without a body, and their arms are like the sleeves (brachia) of garments in
which there is neither bone nor flesh; consequently light, and thus they are
whirled about accordingly.
1486. This is the punishment of those who do not speak what they think,
but devise artful insinuations (technas condunt), under cover of their expressions
being [literally] true; for they are those who, when they come into the other
life, and perceive that they must pot speak otherwise than as they think, being
at the same time aware that the'ir associates and other spirits perceive their
thoughts,— endeavor to excuse themselves on the plea of their speaking the
truth [in the letter], although still with equivocation (per technam), thus hop
ing to remain in good societies, and to practise the like artifices as in their
lifetime they delighted in. For they think it is owing to such subtleties (tech
nas) that they are admitted ; and that no one perceives their cunning (id),
which yet most Manifestly appears. Such spirits are whirled about as de-

362 SWEDENBORG'S SPIRITUAL DIARY.
scribed, and are represented (fiunt) as mere bodiless garments, hung up [and
waving in the wind].— 1748, March 18.
How spiritual Ideas [are effective] in discovering the Dispositions of others.
1487. Inasmuch as the ideas of spirits, especially of the good ( : to say no
thing of angelic ideas : ), are more perfect (pleniores) [than ours], and as they
perceive whatever in a man, or in a soul, is "of his affection (animi) ; therefore
also when corresponding ideas from the Lord are granted to a spirit, he can
in that case discern the quality of one's affection from the ideas thence derived
(quotes ejus animi sunt) ; not to mention other perceptions, which hitherto can
not be described. But this from the Lord only, and according as one regards
truths.— 1748, March 18. In case one thinks he hath such [discernment] of
himself, he then seizes upon falses instead of truths.
On the Punishment of those who delight in Revenge (vindictis).
1488. (((There are those who have such delight in revenges, that even from
their own description, their most exquisite satisfaction is to take vengeance
[of their adversaries] ; and to brood over their vindictive cupidity, — even this
they call their delight, so that scarcely by any other name are they" willing to
express it.)))
1489. There are very many such, who have become so partly from this cause,
that all freedom of speaking, yea, of thinking, has been withheld from them ;
so that their vkidictiveness is pent up within, and, as it were, nursed there;
and thus they inwardly cherish hatred to such a degree, that it [soon] en
grosses the whole mind (animum).
1490. (((Not only are such characters not content simply to destroy the body,
except they at the same time torture [their victim] ; but even this not satis
fying [their vengeance], they go further, and would wickedly, by the basest
artifices, pervert his moral and even spiritual life. Accordingly, whatever
good they observe in a man's civil, moral, yea, spiritual life, they do instantly,
with all their ability, pervert it, that so his happiness may be endangered.
Thus they labor to destroy the eternal welfare of their adversary, and confess
that in so doing they find their chief delight. The more interiorly they can ex
plore, in order to pervert good, the more ardently they desire to do so ; and
this, too, by various evil devices ; inasmuch as, from the manifold exercise of
their thought, whilst ruminating [on the subject of their] enmities, they are of
quick discernment. I was informed that there are thousands of such spirits.)))
1491. So deceitful are they, that no one can at first view suspect them of
such wickedness ; for, a society of such spirits acts in a gentle manner, like
the sphere of good spirits; yea, they can simulate -angels, as to the [yielding]
fluidity of their sphere, so that I was amazed on being told that such is their
character. But it was added, that whilst in society together, they can be kept
acting, as it were, in unison, and they are prevented from hurting one another
in any manner; thus from doing, or even saying, aught injurious to any one.
For, whenever this is permitted (fit), they then break forth [in open outrage]
against one another. Still, however, that they were inwardly such as above
described, was represented to me by the change of their^luid sphere, as it

LARGER DIARY— Part II. 363
were, into [one of] subtile collisions; whence they are dispersed, and sent
into other societies, until they can find rest in none, but their animosities and
vindictive passions (amores vindictm) burst forth [into acts],— thus they become
unmasked before angels and spirits : for, as in the life of the body they had
feigned themselves of the celestial temper (ccelestes), so it is permitted them in
the other life to simulate the same character ; yea, they even appear on high,
above the head, in front, where celestial beings are ( : their situation, however
elevated, is of no consequence, as is elsewhere shown : ).
1492. Their real character being at length unmasked, they are permitted to
wage their deadly animosities against one another, so that it is plainly per
ceived, not only that such is their character [generally], but also what are the
specific varieties of their hatred, for they are [therefore] let into the assemblies
of their like, who excite their [latent] animosities, whence it becomes apparent
whether their hatred be greater or less, and especially from their reluctancy,
when compelled to speak and act according to their disposition (talia), or [on
the contrary], from the consent of their mind ; whereof all present have a
manifest perception [accordingly].
1492J. (((They are afterwards punished according to the' kind and degree of
their hatred, and thus of their vindictive spirit.* Their first punishment is
usually this, — they are let downwards into the lowest parts of the earth, ap
parently, as though to a great depth down a dark aperture, as it were, to the
centre, yea, even beyond it, according to the degree of their hatred. For there-
are some who have so much pleasure in revenge, and that, too, of the direful
kind above described [1488], that the delight of their life consists therein, and
[consequently] cannot easily be extinguished. But in the other life, there are
not wanting diversities of punishments corresponding to every crime.)))
1493. (((Whilst they are in the act of being let down through such a dark
aperture, they are struck with a species of terror, or ( : fasa : )f horror, such as
one experiences [on descending] into the darkest pits. So horror struck do
they become, at the same time being held captive by their vindictive cupidi
ty ; which whilst it lasts, and is augmented, they are let down still deeper,
yea, almost to the other side of the earth, through the midst of which they, in
a manner, appear to pass ; but this too, is done with variety ; for, it is per
ceived, and that evidently, by means of representations, both by spirits and by
myself, whether they still interiorly retain their hatred, so as to restrain it from
breaking forth, or not; ifit does not break forth, they turn about hither and
thither; wherefore this takes place according to the diversity of their hatred,
and the like. They are struck with horror, as was said, on being [plunged].
into dark pits and caverns of the mountains ; and that horror is either increased
or diminished [according to the degree of their hatred].)))
1494. It is the angels who moderate and relax the punishment, or permit it
to be increased, according to the desire of spirits ; for the angels perceive to
what degree the horror increases, and how far the cupidity of revenge, and the
delights of it, are allayed. Hence it becomes still more manifest what is the-
*Literally,— of their hatred breathing revenge ; or, vengeance-breathing hatred.
t A Swedish word, signifying horror.

364 SWEDENBORG'S SPIRITUAL DIARY.
-quality and quantity of their lust of revenge, and consequently of what kind
and degree are its delights.
1495. ((((((There is a region, to the left of Gehenna, which, also, in propor
tion as the punishments are more or less grievous, extends itself thereunder ;
where they appear only as dire serpents, of great size, with large bellies.
Here, [especially] underneath Gehenna, are the punishments of those who in
like manner breathe revenge, even to the destruction of the souls of men, and
the condemning of them to hell. For this is a most direful [spirit] ; nor ought
any man, therefore, of whatever religion he may be, because himself differs
from them in sentiment, to anathematize (devovere) any one to hell, for such a
spirit (hoc) breathes the most atrocious revenge ; whence their own punish
ment is of corresponding severity. The Lord loveth all throughout the uni
verse, inasmuch as He delivered mankind from hell ; wherefore, to exercise
-such hatred against human beings as to curse them to hell, carries with it as
great a punishment; namely, that they should be conveyed under Gehenna,
especially when the hatred and revenge emanate from worldly causes.))))))
1497* ((((Accordingly, into such a dungeon (locum) are such spirits con
signed, where they appear to each other (sibi) as so many serpents, of the kind
•called dragons, and there they live in direful phantasies ; they cannot, indeed,
hurt one another, but are, as it were, divested of rationality, thus resembling
such monsters. There they remain for centuries, until their former life is al
tered ; for as the delights of their life consisted in revenge, these delights can
not be extinguished but with [such] life, — wherefore they remain in that state
until they no longer know that they had been men. Thus their former life
dies (perit), although still it remains, and they are enabled, by a superadded
. gift [of the Lord], to alter their life [1218] ; in which ability so long as they can
be preserved, they can be continued amongst certain classes of spirits ; but of
what quality they then approve themselves has not yet been granted me to
know.— 1748, March 18.))))
• Concerning Spiritual Ideas.
1498. Spiritual ideas are much more perfect (pleniores) than any which man
-enjoys in the life of the body, and [a spirit] can perceive many more things
than a man can ; hence, when I was detained in spiritual ideas, I could, in a
-certain manner, see how these [arcana] which have been discovered concern
ing heaven and hell, may be received as credible amongst men ; for no sooner
does a man or a soul become known as to the quality of his life, or bis
love [wherein consisting], than it is given to know thence, by a spiritual
perception (idea), what any one will be disposed to believe concerning the
same, [thus] whether they will reject [my statements] as fables and levities,
whether they will denounce [all] as enthusiasm, or visionary [phantasy], !and
of what species, or whether they will even blaspheme outright [thereat] ; or
whether, on the contrary, they will receive them [as the truth], — and in like man
ner concerning other similar [questions]. For when the Lord infills the idea,
and thus gives intuition, such things are very manifestly seen ; what, then, must
* The numbers follow here as in the original. — Te.

LARGER DIARY— Part II. 365*
not heaven see1? But He who alone sees is the Lord, wherefore all things
which are seen in truth belong to the Lord, without whom (alioquin) one sees
falses instead of truths, and, as such, believes them. The Lord, accordingly,-
diminishes or increases the faculty of seeing, but it is only the exteriors, and
the proximate interiors [which are thus seen]; whereas the interior things
which belong to the rational mind, no one sees except the Lord alone ; thus
[He alone sees] what is to come, and what effect the things here and elsewhere
discovered, which are permitted spirits [to see], will have [upon the human
mind], &c. &c— 1748, March 18.
With how many I have conversed who were known to me in their Lifetime.
1499. I have computed the number of those who were known to me in the
life ofthe body, and with whom I have conversed. They exceed 30 at least;
for I could not remember all. With some I conversed for days, with others-
for weeks, and with two individuals for about two months. I also conversed
with them upon their family affairs (rebus domesticis) in their lifetime, and very
many other subjects, just as a man converses with men, and also concerning
transactions which have occurred since their death, and upon a variety of other
topics besides.— 1748, March 18.— I can now augment the number to 60.—
1748, Sept. 24.
What the Punishment of Horror, arising from Darkness, effects [1493].
1500. When they have, accordingly, been let down into the dark aperture,.
and afterwards been restored to the light [above], in case they again desire to-
exercise revenge, that horror is [again] represented to them, so that they de
sist; wherefore it is horror which corresponds to such [their] state, whereas
terror and fear [correspond] to other evils; they are accordingly deterred from
[indulging in] them.— 1748, March 18.
That those who are desirous of Revenge can pray even devoutly.
1501. I have likewise perceived, whilst I was praying (for even in that state
it was sometimes allowed, that certain souls and spirits should pray with me)
-so that it was permitted me to perceive with what earnestness (fide) and de
votion they prayed, and do pray, in their adoration, for the same was then com
municated me ; and I perceived that they who take delight in revenge could
also pray devoutly, as- though it were from [genuine] faith; nor could I per
ceive that there was any thing of simulation therein, at which I wondered.
u On the Salvation of the human Race, by the Coming of the Lord into the World.
1502. Except the Lord had come into the world, no one on this earth could
have believed that it is He who governs the universe, and that He is the Only
Son of God; for the prophecies [concerning Him] were before [then : accom
plishment] so obscured in human minds, that they would not have believed,
unless in a Messiah who should be a King upon earth.
1503. That there is an interior man, and wherein consisting, would have
been utterly unknown to them, and such ignorance would have prevaded urn-

366 SWEDENBORG'S SPIRITUAL DIARY.
versally in the world, as that, at length, there would have been no interior
man upon earth.
1504. There could, consequently, have been no remains preserved in the
man of this earth,— that is, no remains of the interior and more interior man.
1505 . Therefore, in the other life, there never could have been any seed of
truth and good inseminated.
1506. Consequently, neither could man have been saved, but [must have
been] damned to eternity; and thus be in infernal torments.
1507. Nor, in that case, could the human race have been preserved upon
this earth, but would have totally perished ; as, formerly, the human race per
ished by the flood.
1508. Wherefore the Lord alone fulfilled all the law.
That many Things, both upon Earth and in the Heavens, are effected immediately by
the Lord.
1509. That many things are effected upon earth immediately [from the Lord],
is evident from the case of the apostles, who sometimes, when they spoke,
were inspired by the Holy Spirit, and the words which they should speak were
given to them, which was immediate inspiration. Nevertheless the Lord de
sires that all things, even to the minutest particulars, should flow according
to order, so that they should proceed, as it were, of their own accord ; for the
Lord is Order [itself], and thus He establishes order, such as it is in the human
body, in which all things, even to the minutest particulars, flow, as it were, in
a spontaneous manner.
1510. Many souls, therefore, complained why they were not saved, and why
they had to undergo the miseries of devastation ; to whom it was said in re
ply, that those things which are evil must first be subdued and reduced [to or
der], before they can be [saved].
Certain [Spirits] are carried up into Heaven for a short Time, and are soon let down
again.
1511. There are some [spirits] who, when vastated, have received some
what of a capability of good, and who, whilst they become impatient, and are
afflicted with the miserable state (molestia) of vastation (since they can consort
with some societies, in certain states), are conveyed for a little while into hea
ven, and are in the company of the blest ; but these are only taken up towards
the back, or the hinder part of the head. — 1748, March 18.
That Kings and great Personages (magnates) meet with the like Treatment as Per
sons of the lowest Class. ,
1512. When souls come into the heaven of spirits, there is no distinction
made in respect to kings and great personages, consequently there is no res
pect of persons ; I have known some [who in the world had been] of great
dignity and power, and with whom I have conversed for a considerable time,
who were treated by spirits with as much indignity as though they had been
of the lowest class, so that, at length, they themselves confessed that to be

LARGER DIARY— Part II. 367
powerful, great, and learned in the world, is absolutely nothing —1748,
March 18. On the Inhabitants of Saturn.
1513. (Some [spirits] from this planet came to the confines of this [our]
world, for the transit from one earth to another is easy, so that a spirit can al
most in a moment pass from one sphere to another ; distance being of no ac
count, as neither is it to the eye, still less to the spiritual life, or to spiritual
sight ; yea, it is allowed to converse with those who are from that planet as
though they were near, there being intermediate spirits, who in a moment can
transmit the speech ; [a truth] which can scarcely be perceived, except by
those who can know interior things.
1514. And when the spirits of our earth met them (which was at a consider
able distance, forwards, in the plane of the right eye), they, the spirits of the
planet Saturn, said, that they could not but wonder that, genii from this region
should so often come to them, and ask them what God they worship ; and
when they observed that the spirits from our earth did not know what God
they worshiped, they said, that as they did not know this they must be mad,
and that they cannot be men, but brutes, or wild beasts ; for, say they, what is
greater insanity than to ask us what God we worship, thus manifesting their
ignorance of the One only Lord, Who governs the universe, and that there is
no other Lord besides Him ? They say that the Lord Himself is especially
present with them (penes eos) ; but, seeing He governs the universe, they now
say that they no otherwise know that He is present with (apud) themselves,
than by reason that He must be everywhere present.
1515. Moreover, they also said, that another kind of spirits also came to
them in troops, who, however, only desire to know how affairs are constitut
ed with them, and nothing more ; these, indeed, they admit, are not insane,
but yet such as only desire knowledges, and are not willing to make any use
thereof, wherefore that there should be any such ; being those who, as before
stated, have relation to the interior sense, and are from the planet Mercury
[1429] ;— the spirits of Saturn, however, do not treat them with disrespect
(vituperant) .
(((((They stated, moreover, that the inhabitants of that planet are small
[men] ; and it was said by one who was permitted to see them, that they
scarcely, in height, reached my loins;— they are, however, robust (corpu-
lenti).))))) 1516. ( Their spirits are well-disposed, and are humble and modest,— they
are, indeed, amongst the best disposed, and the most humble, so that they
humble themselves [profoundly] before the Lord, and esteem themselves as
nothing ;— they have relation to that in man which is called the internal sense,
or reason. )
1517. (When the spirits from our earth irritate them [by their questions],
and desire to seduce them from their faith, their probity, and humility, they
then wish to die, having [representatively], as it were, small knives in their
hands, ready to strike their breasts therewith. And when they were asked
why they did so, they replied that they would rather die, than be withdrawn

368 SWEDENBORG'S SPIRITUAL DIARY.
[or seduced] from their worship, their probity, and their humility ; wherefore,
they often did so when the spirits of our earth infested them with such ques
tions, whereby they endeavored to seduce them ; saying, that they are well
aware that they should not kill themselves, and that this is only a phantasy,
for a spirit cannot be killed by a knife or a dagger; but such an appearance
is only [a representation] of their anger, signifying, that they would rather
die than be so seduced. )
1518. ( There are also on that earth some who call their nocturnal light
(which, from the ring [surrounding that planet] and their many moons, is
great), the Lord ; but such have been seduced, and in the other life are better
instructed. )
1519. ((( Moreover, those who are on that earth, were described as being
diminutive men, whose height scarcely reached up to my loins ; still, however,
as being robust. )))
1520. ( It was also said, that they do not live in societies as elsewhere, but
in pairs, together with their children, who. when separated from their pa
ternal home, live by themselves ; and after they are separated, they have no
longer any concern for the house of their parents. )
1521. (( [Also] that they do not cultivate food, but find it everywhere, name
ly, vegetables and fruits, on which they live ; nor do they see any wild
beasts. 1522. [Also] that they have no other clothing but what naturally belongs to
them ; that is, they are naked, but girded with a thick tunic or skin.
1523. So that they do not suffer from cold ; thus they have no concern about
garments. 1524. In respect to their speech, they say that they have almost no speech,
but that they signify by the face, especially by the eyes, their thoughts and
wishes ; in like manner, also, they instruct their children. ))
1525. (When they arrive at some degree of maturity, they speak with spirits,
who instruct them, and who especially teach them probity and humility, and
to worship the Lord. )
1526. (They appear sometimes as though caught up into heaven, not that
they are [in reality] caught up and elevated, as it appeared tome, but that they
appear to themselves to be elevated in this manner, and again let down.)
1527. (For since they are [representative of ] the internal sense, or reason,
and since it is the reason which ascends, as it were, into the intellectual
mind (for it appears to ascend, inasmuch as the more interior mind under
stands by the internal sense, or by the reason),— hence is that representation
and vision. )
1528. (They live in their probity and humility, and their spirits call them
selves angels, saying they are in heaven ; but a certain spirit said, that they
could be in heaven when they would; consequently their spirits appear to
themselves, in like manner, to be carried up into heaven, and when they can
not [as yet] remain there, they are again let down, as is also usually the case
[with most] spirits before they finally become angels. )
1529. (When they become spirits, or after the death of the body, they then
also appear in pairs, for they continue their former life ; but this is the case
[only] until they become reason, or the internal sense.

LARGER DIARY— Part II. 369
1530. (When they die, they say that their bodies are cast forth, nor do they
care about burial, seeing what is cast away is filthy; but that their life [or
soul] which was in the body, and which becomes an angel, [is all they are
concerned about].)
1531. (Hence it is evident that the inhabitants and spirits of our earth have
relation to the external sense, and that they are corporeal, and consequently
approach nearer to the nature of brutes than of human beings ; as the spirits of
Saturn also said respecting those of our earth. But although such are the men
upon this earth, they have, however, [from the Word] the knowledges of the
truths of faith, which serve, as it were, for a ground in which the spiritual and
celestial truths of faith can be inseminated, since, without such a ground, they
could not be easily inseminated,— and thus the truths of faith can grow •
wherefore also such [as possess the truths of faith implanted in knowledges]
enter more easily, after they have been divested [or vastated] of exterior things,
into the interior and more interior heaven; and because some bring with them
such [knowledges] from the life of the body, they also serve as ministering
spirits to instruct others who do not possess such knowledges [derived] from
Revelation ; wherefore the Lord has loved our earth more than others ; for, to
the end that order may be perfect, celestial and spiritual truths ought to be
enrooted in natural truths. Thus, it should be observed, that the knowledges
and ideas of angels, although indefinitely more profound than the ideas of
man, are, nevertheless, grounded (radicata) in natural truths ; truths thus mu
tually succeed and correspond to each other. — 1748, March 18.)
1532. ([From] spiritual ideas, concerning which mention is made above
[1498] I can know that the men of this earth will judge variously concerning
these things, — namely, that there the earths are such [as here described] ;
which, however, can by no means be denied ; and also that their spirits are of
such a nature, and especially that men can possibly converse with them,—
inasmuch as they judge from the external senses, and from every kind of
phantasy and cupidity (amore). But this is of no concern to me, for the things
here described have been seen and heard by me as sensibly as in human so
ciety, wherefore I do not heed their judgment or opinions ; [for I am] persuad
ed, that when they become spirits, and especially those who become angels,
will clearly see the truth of this ; possibly even some of the human race, if it
bo pleases the Lord ; only let them consider that in the spiritual world, as they
call it, local distance is of so little consequence, that what is remote appears
as near at hand, as in the case of those souls who spake with me, and who
were heard as audibly as though they had been very near me, yea, close to
my ear, whereas they might be hundreds of miles distant from me ; as I
sometimes observed to them. As local distance appears to the eye, when look
ing at the sun and the stars, so!little, how much less must it appear to the in
ternal [or spiritual] vision ! It is the fallacies of the senses which seduce the in
habitants of this earth, who constitute the corporeal senses, or who scarcely
extend their ideas beyond the senses ofthe body.— 1748, March 18.
That a [certain] Spirit could not believe but that it was He who wrote.
1533. When I had been writing certain things, a spirit who was near me, on
vol. i. 24

370 SWEDENBORG'S SPIRITUAL DIARY.
the left, thanked me after I had finished, for having assisted him whilst writ
ing; [for] I was aware that he thought himself to be myself, as is usually the
case. He departed, and told others that he knew not but that it was himself
who wrote, but he did not know whether he should consider it to be his own
hand that wrote, thus intimating that it was [done conjointly] with another
spirit; and I suppose that if it had been so, he would scarcely have been
aware but that he had been writing with his own hand. Such are the co-ope
rations of spirits with man ; — there were also others at a greater distance from
me, who likewise desired to claim something to themselves; — hence it may be
evident how spirits co-operate [with men]. — 1748, March 19.
On the Acknowledgment ofthe Lord in the Heavens.
1534. In the heaven of spirits, good spirits perceive, as it were, out of them
selves, that the Lord is the [God of heaven] ; so that [a sphere of] faith in Him
is diffused around, which I have experienced in various ways, and that, too,
for a considerable duration, with variety ; formerly, as though I were, in a
manner, circumfused by the Lord Himself ; afterwards, in a different manner,
as though kept in the faith from without, and the mind were [consequently]
coerced, as by a circumambient spere of faith (quia quasi in aura fidei sit).
1534^. When [those] spirits were present, who made me waver [in the faith] ¦
so that this atmosphere was, as it were, a little attenuated ; in that case I was
constrained to have recourse to [doctrinal] principles, and that, too, in an axi
omatic form, as likewise to [confirmations] from things in our body, as that
the soul governs the body, and its functions, which are so extremely diverse,
as a one; and that the will alone governs a thousand muscles at once.
1535. It was told me how they acknowledge the Lord in the exterior (inte-
riore) heaven, — namely, almost in a similar manner, being kept, as it were,
within a circumambient sphere (aura) of faith, and thus preserved, as it were,
in the faith.
1536. In the interior heaven (ccelo intimiori), there is a certain perception
(sensus) whereby they know that the Lord is their God, and that He governs the
universe .
1537. In the inmost heaven there is a certain thought, thus a still more inte
rior [sense] that the Lord governs the universe, and the minutest particulars
of all things ; [some] desire to call this a sensation, others, thought.
1538. In this manner, the operations of faith in the Lord proceed from Him,
and, indeed, from the inmost heaven, into the heaven of spirits, in which it
acts externally ; but with evil spirits there is no faith, wherefore, they are
persuaded by various arguments and reasons according to their understand
ing ; for it cannot act from the internal, because internal things do not as
yet correspond to their states (iis). — 1748, March 19.
END OF VOL. I.

APPENDIX.

THE MISSING NUMBERS OF THE SPIRITUAL DIARY.
The reader is informed in the translator's note to No. 149, p. 15, that the first part of
the Spiritual Diary, as we have the work in the original Latin, published by Dr. Tafel,
is wanting ; that is to say, the portion extending from 1 to 149. It was at first doubted,
•from what preceded in the author's manuscript, whether this were not in fact the real
commencement of the Diary ; but the subsequent publication of the " Index Diarii,"
written by Swedenborg himself, evinces beyond question that the missing numbers were
-contained in a separate manuscript, which has not yet been discovered, and which there
is reason to fear is irrecoverably lost. These numbers constituted, it is true, but an in-
considerable fragment of the entire work, yet no one who appreciates at its true value the
wondrous record that remain s yields without a sigh to the conviction, that these treasures
of revelation, few as they are in number, are beyond recovery. But while we cannot
preclude this regret, we are happily enabled in some good measure to relieve its poig
nancy. By means of the Index above-mentioned, which refers to these as well as to the
other numbers, the heads or subjects of nearly all of them may be restored. This is accom
plished in part in the Appendix to the Rev. Mr. Smithson's translation, of which
present volume is a reprint. But his undertaking was left incomplete, because the latter
sheets of the Index had not been received in England at the time that this volume was
issued from the press. This deficiency we now propose to supply, availing ourselves of
his translation as far as it goes, and arranging the numbers in regular order. For the
sake of brevity, we have sometimes combined two or three references under one number,
but the number in this case is always the same in the original. Occasionally the reader
will find the same number repeated.
(1.) That spirits are merely organs or instruments of life, subserving uses.
(2.) That spirits are servitudes, the more insane in proportion as they are
interiorly more evil.
(3.) That spirits applied to man appropriate to themselves his sciences and
'memory, from which they consider themselves to be the same man, but each
spirit lives in his own cupidity or nature, and is not able to appropriate man's
-cupidities to himself.
(4.) That spirits put on the person of him whom a man adores, and say
that they are the same, because they wish to be adored under that person;
and they especially wish to be called the holy spirit.
(5.) Concerning the representation among spirits of various things on the
earth arising from the objects which they saw while living in the body.
(6.) That spirits put on the knowledges and memory of man, and suppose
them to be their own ; but they do not flow into the ideas of man except
'through his affections, from which affections flow the ideas of thought.
(7.) That spirits induce dreams, and wheu man sleeps that they sleep also.
(7£.) The things seen and represented in a dream are [clearly] perceived

372 APPENDIX.
in a dreaming state, but are inexpressible in the waking state ; what they are
and whence.
(8.) That dreams induced by angels are altogether different, to wit, beau
tiful, delightful, instructive, predictive.
(9.) Concerning the character of Solomon and his wisdom.
(10.) Various things on speech and conversation with spirits. That truth
flows in from the Lord .
(11.) That there is no permission except for a good end.
(12, 15.) That a species of permission appears [to have place] among
spirits, even the evil.
(13.) That a certain allowance, as of permission, was in various particulars
accorded to me.
(15, 16.) That permission takes place by several mediations ; but that truths
flow in from the Lord, although by angels.
(17.) Communication with spirits by interior thought.
( " ) That a spirit who is in the temptation of evil suffers perturbation in
consequence of a direct looking upon him.
(18.) That spirits speak freely with man, provided he does not reflect upon
their nature. They are indignant if spirits coming from elsewhere converse
with man. That one [spirit] is not aware of the presence of another. When
they are not [openly] conversed with [by men] they know no other than that
they are men.
(19.) That those things which are [deeply] hidden are expressed by re
presentations ; and that the proximate spirits do not now, nor did formerly,
understand the interior sense of the Lord's Word ; consequently neither did
the prophets.
(20.) I could not think the least thing that did not flow in from the Lord.
That in praying the Lord's prayer, a threefold sense was perceived, as a three
fold life.
(21.) Natural spirits [or those ofthe grosser class] suppose themselves to be
men invested with a [material] body, thus they wish to be understood to be
men ; whereas the body does not make the man, but the mind, or the under
standing and the will ; wherefore good spirits and angels are men.
(22.) That there is [properly] no human mind at birth, but that it is formed
of worldly things, wherefore it is necessary that it should be re-formed in or
der to its becoming spiritual.
(23.) That spirits speak and act according to their nature. That they are,
with much variety, held in bonds, and when these are relaxed they think they
act from their own power, nor do they know in what manner they are held,
or that they are held at all. That they were led by me to speak, and yet knew
no otherwise than that it was from themselves.
(24.) That spirits rave while they think, speak, and act from their own
phantasy, and that they place intelligence and wisdom in insanity.
(25.) That it is of wisdom to regard and aim at ends which belong to the
Lord's kingdom, thus the Lord alone is wisdom.
(26.) That the soul of a man is his end, which, if it looks into nature, and
inclines thither, is a natural soul.

APPENDIX. 373
(27.) That evil spirits are so much more insane than beasts, inasmuch as by
means of their reason they act contrary to order.
(28.) Concerning interior spirits possessing only intellectual faith,— that
4hey do not suffer themselves to be called organs of life ; understood by Gad.
(29.) That evil spirits who do not live in order, may be the means of pro
ducing delights, thus that theirs are the delights ofthe king, or of Asher.
(30.) That varieties of speech [or of modes of utterance] manifest what kind
of persons certain spirits have been, and what they now are.
(31.) I conversed with the apostles, stating that by them, as by the tribes,
-were signified the essential things of faith, or of the Church, and that they
are not literally to sit upon thrones judging the universe. That they form a
synedrium. (32, 33, 34, 35.) An effigy of the last judgment, according to what is con
tained in the Apocalypse, that there was to be a casting down to the earth ;
how it was effected, and who were the subjects of it, to wit, the deceitful.
(37, 38.) That the process of regeneration is essentially the same in each
particular case and in the general, namely in the Church, in the world of
¦spirits, in heaven ; it is a continual warfare of internals with externals, thus
of angels with the spirits who govern externals ; and this, too, [a struggle
carried on] with all variety according to the nature of every man in his vari
ous states.
(39, 40.) That man [by nature] is viler than a beast, since from himself he
does not know the laws of order and of society, but must learn them from
others ; he also seizes upon falsities in the place of truths, otherwise than
beasts ; wherefore he must be regenerated.
(42.) That knowledges from the Word prepare the way of faith;— what in
other respects knowledges effect.
(44, 45, 46.) That the interiors ofthe Word are most beautiful, but the ex
teriors in many instances deformed, which may be evinced, comparatively,
from the internal and external effigy, structure, and form of man; it may be
illustrated also from optical projections.
(47, 48t 50.) That it is given to man to command evil spirits, and not to be
•commanded by them. That spirits and genii govern the reason of man by
affections. (51.) A conversation respecting the bodies of angels, of what form they are.
(53.) What the kingdom of the devil is ;— that it is the determination of
one's regard into oneself, and if out of oneself still it is reflected back to self;—
hence is [spiritual] death.
(54.) A proposition was made to spirits, whether pure love can will any
thing else than the salvation of all ; when it was stated in reply, that it is pure
love which wills and which is the salvation of all.
( " ) It was proposed to spirits whether the [evil] genii could effect any
thing contrary to what they desire ; for they say they will what they desire ;
it was replied that they cannot.
(56.) That in two instances I walked in the highway, being in the spirit, in
•the same manner as is related of Stephen.
(58.) Evil spirits do not wish that the good should be well spoken of;
24*

374 APPENDIX.
neither do they desire the presence of the good ; nor are they aware of the
presence of another spirit.
(58.) Spirits bear it indignantly that they should be governed by men.
( " ) Evil spirits are unwilling that anything should be divulged respecting
them. ( " ) Spirits curiously desire to know all things, wherefore they always
curiously excite all things, even to the minutest particular, which are in man's
memory, which excitation cannot be resisted.
(59.) Spirits freely call forth whatever is congruous to their genius.
( " ) Spirits wish to be separated whenever they are offended by things
contrary to their nature.
(60.) That truth is whatever regards and leads to the kingdom of the Lord ;
thus all means which tend to that point. As to means or media, circum
stances vary [the character of] a thing.
(61.) Of a certain spirit, who from {the force of ] a remaining idea suddenly
denied the resurrection.
(62.) That all things and all beings in the world and in heaven are instru
mental causes, with indefinite variety, to the first and ultimate end, that is to
the Lord's kingdom, and, consequently, for the Lord's sake.
(64.) How variously spirits flow by affections and thoughts mto man — from
the affection into the thought and contrariwise.
(65.) It is otherwise in speech with men.
(66.) My lamentation concerning temptations.
(68.) The spirits who were with me, who knew not that I could converse
with spirits, were pleased at the idea of spirits governing man, and that they
were [virtually] the man ; but they were displeased that man should respond,
that he should explore their genius, and that he in his turn should govern
them. ( " ) It is pleasing to spirits when they can govern man, and when they are
[as it were] man ; but it displeases them when man replies to them, and when
he explores their nature and governs them.
(69.) That in the least particulars of the love of self and of the world there
lies concealed the ambition of possessing the universe, and consequently
hatred against the Lord.
(71.) It was shown by living and repeated experience how the Lord go
verns thoughts, and that a man cannot think otherwise, however he may sup
pose he can.
(72.) When my thoughts were determined into the world, they were like
weights, and my interior thoughts were, as it were, obliterated, and I then
seemed to govern myself; it was shown, however, that this was not so.
(73.) That thoughts flow into the mind in an imperceptible manner; — ac
tions are directed by spirits ; — spirits are affected when the thought is directed
to them.
( " ) That spirits are mutually recognized by their speech.
(74.) That spirits were excited by me to speak by means of an interior in
tuition .
(77.) That there are simple spirits who scarcely think and speak anything
from themselves, but from others, such being their nature .

APPENDIX. 375
(77) That the cunning and malice of certain spirits cannot be described,
¦when they are permitted to infuse their cupidities and persuasions : from the
end only can it be known of what quality they are .
( " ) That cunning and malignant spirits can more easily seduce the learn
ed, and the [so-called] acute philosophers than others, because with them
they meet with a greater complication of falses.
(78.) That spirits and angels have not a memory proximate to and from the
senses ofthe body, but one that is interior, which is rather a nature or charac
ter; their sensual memory they have from the man with whom they are.
(79.) The representations of evil spirits have relation to the kingdom of the
•devil. (80.) The spirits that were with me could know that they were not men by
a reciprocal speech, and a separation, of which I have sometimes had an ex
quisite perception.
(81.) That in praying the Lord's prayer, my hands were clasped and loosen
ed by a manifest power [not my own] ; the words also were raised to a higher
meaning, and intuitions of the things involved poured in.
(82.) That I was in the company [of spirits], not as a spirit, but as a man.
( " ) That man cannot live without the government of spirits ; wherefore
the Lord, who governs spirits, governs also the entire human race.
( " ) If the Lord's government were remitted for a moment, men would in
stantly be precipitated into insanities, and into a most atrocious death.
( " ) That man is a spirit clothed with a body.
(83.) That the affections both of the father and the mother are connate, and
also innate in the offspring; but the affections of the father are interior, where
fore they unfold or develope themselves later, whereas the affections of the
mother are more easily developed.
(84.) That light proceeds from concord, and shade from discord.
(85.) How spirits excite ideas from the memory of man which fall into the
utterances of speech.
( " ) That spirits suddenly seize upon, and hide the things to which they
have an aversion.
( " ). That they speak quickly, sometimes more rapidly than men, and indeed
ina measured cadence or rhythm to which they are accustomed.
(86.) On the choirs of spirits and angels, and on their harmonies, union,
forms,, gyres, and reciprocations in speaking and acting, which are the images
ofthe forms of celestial and spiritual things ; and also on the felicity of many
together, united by the Lord into celestial forms.
( " ) Concerning the heightening of felicity from the union of numbers into
celestial forms, which is effected by the Lord.
(87.) Celestial delight was perceived by me in discourse, attended at the
same time with some degree of solicitude in order that the perception of de
light might be more distinct.
(89.) That a dream does not appear to spirits to be a dream, but as some
thing transacted in the waking state ; it being with the utmost difficulty that
they believe the contrary before it is demonstrated. Hence it may be known
what is the quality of the life of spirits with man.

376 APPENDIX.
(91.) That there are not the least shades of thoughts and affections percepti
ble with man, which the interior spirits do not more distinctly perceive.
(92, 93.) Some cases of experience, in which it is shown that spirits, with
others, do not, as with me, see through the eyes of a man, nor hear through
his ears ; but that they have interiorly the representations of visible objects,
and that they have speech which affect them according to their nature.
( " ) How things were when my interiors were first opened, and how greatly
spirits then wondered, and what was their state when I was in conversation
with men.
(93.) That without man, order is not perfect. That the Lord alone is most
perfect order, that is, order itself.
(94.) How the spirits of the interior world communicate with spirits of the
exterior world; that the influx is scarcely perceptible and expressible.
(96.) That evil spirits continually study to precipitate man into the perils of
death, thus to bring injuries upon him, and that whether he knows it or not ;
but that good spirits and angels from the Lord continually study to effect
his liberation.
(97.) Concerning infants or innocences, — that inferior spirits are ruled through
them by the Lord ; as much the powers as the phantasies of such inferior
spirits. (98.) That there are genera and species of love, whence are all things of life,
even to the least particulars, and which are especially derived from a certain
ruling love which is present in the minutest particulars ; it is also this [ruling
love] which governs the nature of man after death.
(99.) That the interior sense ofthe Word can by no means be perceived, un
less the sense of the letter is [as it were] obliterated ; just as it happens in
other things, as in those of philosophy, for instance, when the mind inheres in
the words, [which are] as mere dust ; so also while man cleaves fast to ex
ternal objects. The case is the same in regard to a sense still more interior.
(100.) That genii and evil spirits excite those things in man which agree
-with their nature ; and thus they artfully take away words and the sense of
words, and whatever there be in a word or an idea originating in company
which is suitable to their disposition, they excite it for an evil end.
(101, 102.) Evil spirits excite whatever they meet with in an expression or
the idea (which is constituted of various things) that is in agreement with
their nature, and this they do for a bad end ; whereas good spirits and angels
from the Lord take from evil spirits their bad intention, and turn it into good.
Evil spirits call every thing true and good, evil.
(102.) That it was familiar with spirits to call me something strange, won
derful, unaccountable (underlig) .
(104.) That spirits are consociated according to their natures and characters,
and that thus consociations arise.
( " ) That evil spirits especially desire to govern a man, which, when not
permitted, after having fought concerning him, they depart.
(105 .) That spirits and genii induce cupidities with persuasion so industri
ously, that a man can by no means know otherwise than that it is from him
self; and sometimes, for the sake of seducing, [they infuse] a persuasion in
which they are not themselves.

APPENDIX. 377
(110.) That the ancient Church beheld in the objects of the senses spiritual
and celestial things, wherefore they had consociation with spirits and angels ;
at the present time it is altogether different, when not even any correspond
ence [between what is natural and what is spiritual] is believed.
(112, 113.) That riches should be estimated according to the use to which
they are applied ; in like manner sciences or knowledges, philosophy, and the
endowments of genius, and also the knowledges of spiritual things from the
Word. (114.) That by names in the Word are signified things,— illustrated by ex
amples. (115.) That by names in the Word are signified things, and that I saw the in
teriors of the Word almost without the sense of the letter.
(116.) That spirits through my eyes read writings ; that they also wrote
through or by my hand ; that they moreover dictated words [to me] viva voce.
(118.) Spirits said that the Lord rules the universe.
(118, 119.) The quality of the speech of spirits with me.
(120.) That the spirits [abiding] in a man are as the man, — learned in a
learned man, and stupid in a stnpid man ; for they excite those things in a
man which are congruous with their nature.
(121.) That spirits excite [the memory] of whatever has transpired in a man's
past life, both his thoughts and his actions.
(122.) Spirits derive this peculiarity from their life in the body, that they are
aiot willing to discover their thoughts, but after great resistance thereto.
(123.) There are numerous spirits round about a man of whom one does
not know the other, but every one of whom thinks himself to be the man.
They come and go, but whence, to whom, and from whom, they are ignorant ;
they think that it is from themselves [that they act], that they have always re
mained [where they are], and always will remain.
(124.) Truth and good are insinuated by the Lord through angels and good
spirits, which evil spirits hold in aversion, and wish to recede from ; where
fore truth is wont to be excited by them also ; but if a man is of such a quality
as to be affected by truths, good spirits are associated with him.
( " ) Spirits especially excite the affections ; hence the thoughts, the
speech, the acts".
( " ) That nature is amended by temptations and combats.
(125) That various companies of evil spirits, who were convicted concern
ing truths, were yet afterwards precisely like themselves, or just as they had
previously been.
(127.) Those spirits who say that there is one Creator of the universe, and
are not willing to acknowledge the Lord, are evil and cunning in proportion
as they recede from that acknowledgment, nor do they sufferthemselves to be
led to that acknowledgment.
(128.) How miserable the states of spirits would be, if they were not all gov
erned by the Lord, can be evident from this circumstance, that it is the life's
delight to torment others, whosoever they may be.
(129.) A spirit is in a more perfect state when separated from the material
body to which he was attached.

378 APPENDIX.
(130.) That it was given to be present with spirits in all [fulness of] sense.
(131.) That it was given me to perceive the natures of -spirits by an interior
sense, so that they could not deceive me.
(132.) That the spirits who are sirens are most deceitful, and that there are
genera and species of them, together with innumerable differences.
(133.) That it is inherent in every evil spirit to be the lord of others, and iu
some to be the lords of the universe; wherefore they are stupid, and one is
easily coerced by another ; every evil spirit desires to subject man to himself
as a most vile slave; wherefore, unless the Lord governed all mankind, they
would be obsessed [by evil spirits], and instantly perish.
(134.) That I saw, with my eyes closed, writings and the very words of the
writings as in clear light.
(137.) That spirits are substances which are forms, and that their activities
are effected by variations of the form, and changes of the state, and that hence
are their affections and thoughts.
(138.) That spirits excite [the memory] of whatever has transpired in a
man's past life, both his thoughts and his actions.
(139.) Spirits wonder that men live in such ignorance concerning the soul,
and concerning the faculties within man, which are distinct from each other.
(140.) What the book of life is, namely, that on which all thoughts, sayings,
and deeds, even to the minutest particulars, are written upon the nature of
man, so that there is not the least thing that is not written therein.
(141 .) The speech of celestial angels amongst themselves is incomprehensi
ble [to man], and involves more things in a moment than can be expressed on
many sheets of paper.
( " ) That intellectual faith is a something spiritual in which there is not a
•celestial; wherefore it was represented as something frangible.
(142.) That the speech of spirits is in the vernacular language of the man
[to whom they speak], or in other languages with which he is acquainted ;
their own [former] language they utterly lose all knowledge of. The words
•chosen by them are select, but familiar and clear, and such as follow from the
ideas of their thoughts, that flow easily into [appropriate] words, and yet are
not heard by any one but him with whom they are discoursing, even though
he were in the midst of company.
(143.) Many spirits collectively, who are led by the love of self and the
world, and are not withdrawn therefrom by the Lord, are called the devil, of
whom the multitude is very great.
(144.) It is a bond also, that a number of spirits cannot think and act otht -
wise than as each one does ; being also sometimes under a kind of leader, one
is thus coerced by another, and many by one.
(146.) That I have thought nothing whatever from myself, as testified even
by sensation, but that every thing is insinuated and infused into me.
(147.) That the Jews were asked whether they wished to live in thfe other
life [conjoined] with their own people according to their interiors.
(148.) That the evils which happen to man, each and all, are from evil spir
its though not from premeditation, inasmuch as it is their nature.
(148£.) That evil spirits inspire affections together with persuasion, espe-

APPENDIX. 379-
cially with those who trust to themselves, and attribute everything to their own
prudence ; for there is nothing which they do not arrogate to themselves, and
they think themselves to be most wise, when yet their wisdom is insanity, for
wisdom is known from the end [at which it aims], and they lead themselves
to their end, which is hell.
(148J.) Evil spirits desire that they may be the holy spirit, and that the
Lord should be Unable to do anything without them ; but it was inquired from
whom they proceed, whether from any God ofthe Gentiles, from Baal, or from
any other [false God] ?
('' ) They who think themselves the most wise are oftentimes the most
insane. From the above quotations respecting the missing numbers, it is not only evident that
they were written, but that they are of great importance.
That Index elucidates several passages in the Diary whieh might either be obscure, or
give the reader to suppose that the author has given expression to sentiments which are
not in agreement with his doctrines. Thus at 102, " On the extreme malice of the Devil,"
the author might at first sight be supposed to sanction the common notion that the Devil
was a " fallen angel," &c, and in a note the Translator has endeavored to counteract such
an erroneous conclusion. But since that note was written the Index came to hand, where
we find the author explaining the said article thus : — " That the worst of the diabolic race
was from those who were most instructed, — thus from the apostates of the most ancient Church"
(202) ; evidently showing that his idea was not in agreement with the common notion,
but with his own uniform doctrine.
The i' note" also at 228 is confirmed by the author in the Index, whioh, at the time
that note was written, had not come to hand : — " I was let down, a column [of angels]
from the Lord surrounding me, into an infernal place, where those are who are being vas
tated, — see respecting their state, 228."
In respect also to 179, " On the end of the world," the author says in the Index — " That
all would perish from interior torments by evil spirits, except the Lord governed the uni
verse, and that such may be the end of the world, unless me'n repent," 179 ; from which
it plainly appears, that the author's opinion of the end of the world is in agreement with
his doctrine on the "end of the Church," and not according to the common erroneous no
tions on that subject. — Tb.

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