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

Spiritual Diary

I afterwards spoke with the spirits of that earth concerning their god; then concerning the Lord, [saying] that he rules the universe, does good to all, and punishes no one; also, that the Lord knows each and all things from every [each] one's infancy, [and] now that the Lord knows each and everything from each one's infancy to eternity.

There was then shown a certain one [quoedam] [who was carried] - her face was white [bright], which I could not see for the whiteness [brightness]. She was carried from the anterior, backwards to the left; and it was insinuated, [and] then manifested, that she was his mother; for he thought of his mother; but the thought fell upon the evil-doers, who were punished, as has been told. For he wished to call his foster-mother; perhaps because she was worshipped by them as a goddess; and then he was shown to me, such as he was during his life - he had a brownish face, here and there of a muddy color [lutea] and of human yellow; but [in general] a brownish black; he was exceedingly hideous [and had] a seat near the ground; he was seated, as it were, upon something humble, in the corner. I do not know whether he has a house, or is outside of a house. He nods [shakes] his head, like an old man. This was the most general movement of those who speak by slight motions of the lip - for this is the result [of that].

Meanwhile, when the punishment of mangling continued, angelic choirs were in the majority [in pluralitate] in the same place where the punishment [was going on], as also round about there; and they spoke with me thence: to whom [the evil spirits] did no harm; I hardly know whether they knew [it].

The nature of those spirits is, to still raise doubts, when the knowledges of truth are told them, because their god permitted also [evil spirits] to affect them in such a manner; and they received more grossly the influxes of evil spirits. At length it was granted to tell them, that there are truths which do not admit of doubts. - 1748, September 24.

That they have a life similar to the persuasive [life] I have often said; and it was now also said, inasmuch as something thereof was infused into another.

They beheld through my eyes something of the city, houses, and grove. They said, that they have not such things, but [have] mountains and valleys. So that, as far as they know, there are no delightful places but what pertain to valleys. Moreover, they saw the city, and wondered, and thus [saw] that they were in another earth. - 1748, September 24.

CONCERNING A WOMAN WHO DESIRED PROMISCUOUS VENERY. There was a woman, who was ignorant that the conjugial debt requires that but one wife, and one husband, shall be united in marriage. She was explored and discovered to be such a one as desired promiscuous venery. Inasmuch as she was deceitful, she was at the same time chastised [castigata] by means of a long serpent, which entered; and then because she was not willing to refrain from defending [her conduct] [she was punished] by a serpent, which took away her tongue; and afterwards she was sent to Gehenna. - 1748, September 24.

(THAT THE ANGELS CAN KNOW THE QUALITY OF A MAN, NOT ONLY FROM A SINGLE WORD, BUT EVEN FROM A SINGLE SIGH.) I perceived in spiritual idea, that not only from a single word, but also from a single sigh, the angels know whatever is in a man or spirit; for a sigh is the thought of the heart; concerning which I also spoke with spirits, and it was confirmed. - 1748, September 24.)

THERE ARE THOSE WHO LOVE TO BUILD [HOUSES]. Certain ones saw [through my eyes] houses being built, and were exercised with the desire [to be] as it were, the same [who] builded and planned them; after several weeks, when I had again seen the houses, they were finished, and then they enjoyed as much pleasure as anyone might, who was the owner; which also they acknowledged; and then they wished to draw others into their society, that they might conspire; for what reason, I do not know; then they let down hooks, as it were, to draw them to themselves - just like fishers. - 1748, September 24).

(THAT THE ANGELS CAN KNOW THE QUALITY OF A MAN, NOT ONLY FROM A SINGLE WORD, BUT EVEN FROM A SINGLE SIGH. I spoke with spirits, [saying] that every good [person] receives the highest amount of joy from the Lord, that is, to his inmost [degree] so that he can bear no more; and although in the interior degree is granted immensely more, still he who desires more than his inmost, which he obtains, is a cupidity; besides that if he should accept it, he would accept what was destructive of all things, and of himself, because he cannot bear it; wherefore that he is a cupidity, that is, evil; [this was] confirmed by spirits; for when it was, called cupidity, they were silent, as if amazed. - 1748, September 24.

CONCERNING THE MOST ANCIENT CHURCH. There inflowed into my thoughts evil spirits of a more subtle sort, who [were] above the head, and I acknowledged [recognized] that they were from those deceitful ones above the head, who also act flowingly [fluids] and softly; but their conatus is evil; and they could not obtain [their] end; thus [they inflowed] by degrees; from those who inflowed thence more grossly, to those who [inflowed] more subtly; so that the perception of the influx almost began to fail [perire]. There remained the perception that the evil inflowed.

At length there inflowed more interiorly, from that height, such, or a similar principle, still more subtle, so subtle that at first I did not perceive that subtlety; so that it was within the former subtle [influx]; and when the mediate spirits perceived it, they wished to seize hold of it, as is their habit, and so admit it to injure me; but they could not be other than distinct [from the subtle ones]; for they who are their subtlest, could not enter into the exterior subtle ones, nor these into the interiorly subtle.

It was disclosed to me that the subtlest, whom I did not perceive before, were those who were sons of the Most Ancient Church, to wit [the Church] before the flood, [and were] remitted into their state such as they were [then]. Their wickedness cannot be described, because it was more subtle than could come to my perception, save what it was. But what, or of what quality, was given to perceive only from this, that [they were] evil. In a word, they were interiorly evil, so that if [they had been] still more interiorly evil, they could never have been saved to eternity, for they also wished to pervert pure spirituals.

Afterwards spoke with me they who have been from the Most Ancient Church, who were in the highest [place]; than which a higher, I think, is scarcely given. They said that they were thence, and are thus consociated [associated]; they are ignorant why they are in that attitude, and why others rarely come to them, save sometimes from elsewhere; as they said, from the universe, but from whom, they did not know.

Moreover, I spoke with them concerning the Lord. They said they cannot speak concerning the Lord; for their ideas were celestial, and because in the Word, Lord is a spiritual idea; then also [I spoke] concerning other ideas, by which the Lord is expressed, for instance, Jesus, and Christ. And this they could not perceive for the reason that the ideas were covered up by naturals, because [they are] names; but when he was represented as mediator, because [they are] names; but when he was represented as mediator and regenerator (((((((then almost half admitting [it], they acknowledged [it], because then there were celestial ideas, which gave perception. They said, that they expected the Lord to come, who should save the universal human race. But these were only those who lived when the Most Ancient Church began to decline and be perverted - revelation was at that time made to them, -

for when it was asked them, whether they know what it signifies, that the seed of the woman should trample on the head of the serpent, one said that it was he who first said this, but because it was the society, they were told, that the whole assemblage [coctus] thus spoke, in general, and expected a Lord to come into the world, who should save the human race; but before they were instructed, they did not wish to admit))))))), that he should be born a man; but when it was said that [he was] not of the seed of the man, but of the seed of the woman, and that he was not born, and of the seed of the man, but of [that] of the woman, like as also the words say: that the seed of the woman should trample on the head of the serpent, they then acknowledged, although not easily, because they have a perception of a man to be born of the seed of man. ((((((They said moreover, that from that time, they thought of scarcely anything but offspring, so that it was their continual delight to love [their] wives, on account of offspring - which was also shown to me by this, that a delight of the whole body, in wakefulness, and sleep, occupied the region of the loins,

and [that] they desired nothing more earnestly than to procreate posterity [sobolem]; and I perceived that [this was] because there was influx from the advent of the Lord into the world; thus it was insinuated, as operating, hence [arose] their inmost most pleasant delights, or most delightful pleasantnesses, which did not inflow other, than as conjugal love and storge, therefore together with love. No longer [the love] of the spouse, interiorly, but only towards offspring; wherefore I now perceive that conjugial love perished, and remained within love to offspring or storge. Like as may also be apparent from that Church, and the ancient [one] succeeding; which is evident from many things, which [will be treated] elsewhere, if the Lord think worthy.))))))

((((Moreover, I spoke with them, touching the state of their speech. That it might be perceived there was shown me the nature of their respiration, and I was instructed that the respiration of the lungs is varied in succession, according to the state of their faith; which fact was before unknown to me; but still I can perceive and credit it; because my respiration was so formed by the Lord, that I could respire inwardly for a considerable time, without the aid of external air; so that my respiration was so directed inwardly, that the external senses as also the act still remained in their vigor. This can be granted to do others than they who are so formed by the Lord)))) it is so said, save miraculously. I was also instructed that the respiration is so directed, whilst I am ignorant [thereof], in order that I may be with spirits and speak with them.

I was then also instructed, that the celestial and spiritual angels induce various kinds of respiration, yea, celestial [angels] one kind, with every difference, and the spiritual [angels] another kind, with every difference, as was shown me by means of the respiration itself. Besides which, the spirits of Mercury enumerated many kinds of respiration, part of which were communicated to me; as well as such as inflowed into interior respiration, as those which externally towards the left eye; so that every society of the Grand Man has its own sort of respiration, which inflow and constitute the general [respiration] of man; and as the genera are innumerable, and the species of each genus are innumerable, I am not yet able to represent their nature specifically; as has been said.

Besides this there was shown me a respiration which belonged only to [the region] of the loins, as far as the soles of the foot. It was said that [a respiration] belonging only to the foot and sole signified the lowest accordant [respiration] [agreeing with inferiors] or [one] flowing from inferiors; which [respiration] they did not feel: in like manner it was afterwards separated from the interior [respiration]; hence they who apprehend the pleasantnesses of the spouse, or rather of offspring, apart from the interior, are such as in the Ancient Church were afterwards separated from the interior; and because they still supposed that they perceived interiors, are called the head of the serpent: for the head of the serpent signifies such a thing. Therefore, also, [they are] adulterers, or such as adulterers as of no moment, and at the same time are cruel, cruelty thus conjoins itself with such conjugial love: they also are under the sole of the foot. In a word, the spheres of adulteries and cruelties are one, together with such lasciviousness as appears to be conjugial [love]. This I know from experience.

It was also shown that every sense of the body has its own respiration; yea, its place of respiration: for when the voluntary respiration which is prevalent in wakefulness according to the state of wakefulness, ceases, then there is present only a natural respiration. Thus, just so much of this or that sense is wakeful or vigorous, when I am present among spirits, as the respiration is voluntary, which is regulated by the Lord: so that so much and such a sort, of the voluntary principle of the respiration is present as contributes to the quantity and quality of that sense, as was also granted to perceive from experience. Moreover, it was previously granted me to draw the same conclusion from a considerable experience, before I spoke with spirits, [to wit] that the respiration corresponds with thought; for instance, when in childhood [infantia] I wished to hold my breath [spiritum] purposely, when they prayed [were at prayers] in the morning and evening; also, when I wished the times of the respiration to agree with [those] of the heart, and so [observed] that then the understanding began to almost fade away [vanish] as it were; then afterwards, when I wrote in imagination, that I had observed that I held my respiration as if it were tacit.

Concerning which matter, it was afterwards granted to think, of which [I have treated] previously here and there, I think, amongst my observations concerning the lungs; yea, know what [is] the falling of [letting out] the respiration and what its drawing in, and also what its natural [principle] and what its voluntary: that the natural rules at [by] night, and the mixed voluntary by day; also that [when] in the womb there is no respiration, but that as soon as the senses and muscles have [need] to operate the respiration [begins]. It was also said to spirits that they are unacquainted with the ordering of the respiration, and that, men do not care to know; which is most diverse in its action; how it operates into the muscles is directed [intenditur] remitted [and] determined; also in each thing of speech, which are cost secret to man; [and this] also because scarce anyone attends or reflects thereupon, not even knowing that there is given a natural and voluntary respiration; that it is variously mixed in wakefulness, according to the directings [intentiones] and qualities of the sensations and acts of the body. Hence it follows that there is an internal respiration when it is granted to man to speak with spirits, which is regulated by the Lord alone, the angels also being ignorant [of the mode] [thereof].

(((((((I spoke with the men of the most Ancient Church concerning their speech, who showed me to the life by means of the communication of their respiration to me what was the nature of their speech, to wit, that it is not a speech of the mouth, or of articulate sound, as with us, but [was effected] by means of the communication of their respiration, which seemed to them to be brought from the umbilicus towards the heart, and so upwards through the lips [and was] not heard through the external way [avenue] [viam] of the ear; thus not through, the external ear and tympanum into which external sound blows, and as it were beats [pulsat]; but through (by means of [such respiration flowing out through the lips, and entering through their mouth, thus through the nostrils, and through the eustachian tube into the ear, and so is perceived. That the respiration alone contains a full idea I was not aware of before, but now can perceive,

as well from a certain perception confirmed by experience of internal respiration, as that all speech and affection [affectus] of speech is directed through respiration, so that there is nothing in the idea of the word [voice] or speech which is not determined by the respiration. Wherefore it follows that ideas of the most Ancient Church were much fuller than can ever be given in these times: thus the external of the idea belongs to such respiration because the idea brings it forth [producit]. Such also is the respiration of spirits, hence consequently their ideas, according to indefinite differences, also according to degrees, as respects interior respirations. Hence it follows that the ideas of angels, even of the celestials, are nothing but respirations, and their life the Lord alone. Thus have I now been instructed.)))))))

((((It was shown by living experience that the respiration of the most Ancient Church was from the umbilicus, or towards the interior of the breast, more [towards] the region of the back, and so upwards through [trans] the lips: wherefore their ideas were fuller: afterwards, when the state of the church was changed, that the respiration receded from the umbilicus towards the region of the abdomen, and so upwards through the lips; afterwards more towards the region of the abdomen, so that a little of the respiration was apperceived above, and so on, downwards, until no respiration of the breast was apperceived. Then began [coepit, I think], an exterior respiration, consequently sound, through the trachea, larynx, throat, nostrils, tongue [and] lips, all of which especially determine sound, and render [it] articulate: hence how [came] the speech of the mouth, because [men were] wholly external. From which I perceived that respirations took place in succession, just as [the state of] faith in man; thus just as the sphere of faith is received by man.))))

There were also shown me other varieties of respirations; for instance, abdominal [respirations] [pertaining] to the region of the genital members [and] loins: then also that there is a respiration of the left side, and not at the same time of the right side.

Hence it is quite clearly apparent that evil spirits can by no means abide [versari] in the sphere of respiration of angelic spirits, still less of angels; for thus they would be suffocated, and could have no idea at all, because respiration corresponds with the idea; and because respiration is organic, inasmuch as respiration is the idea. - l748, September 25.

When I refrained from speaking with them, a black spot was seen at the side under the left eye, which they said signifies that they should refrain [from] speaking: thus was seen [visa, I think] when they should refrain.

CONCERNING THE HOSTILITY OF THE SPIRITS OF OUR EARTH TOWARDS THE SPIRITS OF SATURN. ((((When the spirits of Saturn again came into view, at a distance, then the spirits of our earth, as if insane, infested them long, during many hours, by infusing many impious things concerning the Lord and faith. Inasmuch as this lasted [some time], certain [spirits] were astonished; but the reason was, that it might be presented before [them] how it stands between those, who respect [relate to] [referunt] the external sense, and those who respect the reason. For the spirits of our earth respect the external sense, and at this day are nearly separated as it were from all reason: and the spirits of Saturn respect the reason. Thus was manifested of what nature are they who are hostile to reason: thus what quality of reason they possess; consequently, that they infest the internal man with continual revilings; for the interior man is the reason. - 1748, September 23.

The reason, as I now perceive, is, that when the spheres of the external senses, such as the spirits of our earth respect [referunt], perceive the sphere of reason, therefore [the sphere] of the spirits, who respect the reason, that they [illi] cannot tolerate these [eos]. There is a natural enmity, since the external senses are of such a character, [that is] man or spirit believes nothing but what he perceives by the external senses, as may be known [to all].)))) (((A similar enmity have all men in thin world [hic] towards [against] the reason, but they do not perceive it, save in temptations, inasmuch as the reason departs as it were to a distance, and the irrational [principle] succeeds with its phantasies, with which they are conjoined. - 1748, September 23.

I was shown the nature of the conflict [concursus] of the spheres, to wit, of reason, and the external senses separated [therefrom], from which only [spring] ratiocinations, visions, hence fallacies, hypotheses, and hence phantasies. For the spirits of our earth could not but infest the spirits of Saturn; but these did not fear, yea, [our spirits] came amongst them, and could do them no harm at all: further, when it was also told these [spirits of our earth] that they could not respire in that sphere, they were thence projected of themselves, one here, another there; for they did not seem to themselves to respire. Such is the conflict between phantasies arising from the external senses and the reason, which can never be conquered; as was also shown them by a living idea; and that they are thus restless when there is conflict. Such is the case with everyone, when the rational [principle] combats with phantasies arising from the external senses. That they were seen afar off and thus as it were fled away, was because the rational [principle] of man is concealed within when phantasies prevail; but when man comes into a state of misfortune, then the rational is present and [the irrational] departs. Meanwhile, the man who is in phantasies is in a tranquil state, as it were: thus [phantasies] reign - as was shown by this: that [when] the spirits of Saturn did not appear, then at once arose tranquillity amongst the spirits of this earth, [1748, September 25])) and that they do not [then] know what is the spiritual.

CONCERNING THE SPIRITS OF MARS. (Spirits of Mars were present, and they who were at a distance were afterwards infested by the spirits of our earth, who in their regard were as if insane, as I also told them; so that were they not held in bonds, like the insane, they would rush into destruction. Then came angelic spirits of Mars, whose arrival I perceived as if it were a purer aura. Then, at once, was taken away communication with the spirits of our earth, who were there near them; thus they could not be insane. Their subjects were dispersed by the arrival of the angelic spirits of Mars: inasmuch as they could not be in the same sphere). (((Then they who were at a distance humbled themselves before the Lord, so that the spirits from thence said that they never believed such humiliation was given: they also sunk down more profoundly [in humiliation] and were represented on their knees. - 1748, September 25.)))

IT WAS SHOWN A SPIRIT THAT HE COULD NOT SPEAK OTHERWISE THAN ACCORDING TO THE OBJECT PRESENTED TO HIM THROUGH MY THOUGHT. A certain evil spirit, speaking quite readily without resistance [hindrance] [remisu], said that he spoke from himself. Wherefore I merely fixed my look [intuitum] on a fly. He then could not speak other than concerning the fly, according to my looking [intuitionis]. The cogitative [principle] of the looking [intuitionis] could not be observed by me. Hence I was instructed that he did not speak from himself: so [that] he must have immediately retained from speaking, [without an object afforded by me]. - 1748, September 25.

CONCERNING SPHERES ((((In the other life exist spheres of whose existence even man is not aware: so that when I say that they exist hardly anyone can believe it. The only sphere known to man is odor [smell], so that, when he has an acute smell, he knows of what quality the atmosphere is: thus it exists in many, with a difference. There exists also another sphere known to man, to wit, his desire of this or that food, which, is called determination of appetite [appetitus determinatus].

But in the other life spiritual spheres exist so perceptible that at once is distinguished the quality of the spirit who flows by [alluit], whether he is thinking or not thinking. Such spheres are innumerable, to wit, no matter how many spirits, and how many societies of spirits, when many [are together], the quality of the general mixed sphere of all [may be distinguished]. Angels at once recognize them, and what the mixture [may be], when the Lord grants them a perception of their sphere, innumerable as are the spheres of many.

Today and yesterday I had a perception of the sphere incredulity, to wit, that [such spirits] wish to believe nothing of those things which were said and seen, when I arranged those things which were seen under their general heads. In the world these are commonly styled skeptics, because they believe nothing; nor will they believe aught that is said concerning the other life, nor concerning spheres. There are many of such a character, and they derive from phantasies, that they wish to believe nothing but what they see, or apprehend by the senses, -wherefore, so long as they are in such credulity, they believe nothing.

Every sphere of phantasy occurs, as perceptible, and while a spirit is mute, and hardly thinks at all, yet is he [it] perceived by others. They are not aware that they have such a sphere, and that it is perceived by others, and by angels, in the most distinct manner.

As to the sphere of faith, and its quality, [I have] here and there, [treated] of it already.))))

Some days before, when I extracted what I have written [wrote] concerning spheres, inasmuch as I was then, not in perception of a sphere, I did not know what a sphere [was], nor did the spirits around me know; so that, as it were, no sphere was given. I was then almost led to feel, that such spheres did not exist. Hence I was instructed how men perceive, to wit, that [such things] can never be, because they have not been so taught from any sense.

Inasmuch as such spheres correspond to the sphere of odor [smell], hence, also do odors [arise]. It may, therefore, be proper to mention, that brute animals perceive [sentiant] spheres, which they would never perceive in any other way; so that spheres exist in nature [natura rerum] that are wholly unknown to man, but reign [prevail] among beasts. For example, the dog [canis], who smells [scents] where his master has placed things, which he searches out and finds. He recognizes his master amongst a thousand men, both [simul] from the sphere of subordination, and friendship; thus from [a sphere] of gladness in staying with him, shuns [all] others; and does not rest till he stands at his feet. This is attributed to effluvia; but there is no effluvia, but what is a pretext for such a sphere. The animals possess a sphere of acquaintance with regions of the world which man has never known of. Thus in brambles and woods man continually wanders astray, [but] an animal never; it knows its own home,

even if it should go through a way which it never saw nor trod before. It is so with dogs, who run back [home] through different ways, through many places, they have never seen before; it is similar with horses; it is similar with other animals: thus, bees [fly back] to their hives; so with all animals [mulla non animalia]. They also have a sphere of gladness, when they merely come to the [a] place, after several years, though they have never been in that place. [Their gladness arises] merely from the neighborhood of the place [to their home]. All animals whatever possess from earliest life [ab infantia] spheres of knowledge as to the food which they eat, which spheres never mislead them; nor are they instructed [as to this]. Every animal possesses such a sphere; but not [so] with man. They at once shun whatever does not agree [with them]; they seek, find, search out, what does agree. Animals possess a sphere of seasons [temporum], for then flying far away; for instance, geese, also swallows. So all animals have a sphere, for instance, birds, of constructing their homes, or nests. [Though they have] never been taught, they have a sphere of rearing [their] young, for instance, doves, and others in other ways.

Wherefore spheres of such a sort prevail amongst them, yet [these] are corporeal and natural. But such spheres do not occur with man, because [he is] in phantasies. Man also [were it not for this], would not only possess such spheres, which are the lowest, but would have a sphere of recognizing [his] companion [fellow] [socium] as soon as he sees him, yea his quality, as regards natural inclinations against [towards] himself and others; also his quality in general life; his quality as to internal sense and reason, his quality as to earth and all his interiors.

As to the sphere of faith, their quality as to faith, he might recognize [distinguish], like a spirit, at his first arrival, without exploration of one after another, also [even] if [one] should be thinking of entirely different matters. Such spheres have been most thoroughly attested to me, by experience; these spheres are human.

Such spheres are of the Lord alone; for they descend from the sphere of faith in the Lord, from and through this, the rest of the spheres are distinguished and they flow forth therefrom; wherefore spheres of odor correspond; hence [is] odor [mentioned] in the Word [as] that Jehovah smelled a sweet odor.

Visual spheres also occur, distinct from those which belong to odor. A visual sphere was previously perceived by me, before I knew what a sphere [was], to wit: a sphere of grace, as it were, a golden-yellow atmosphere, which was reddish when [it pertained] to mercy; and I perceived that grace was then in that sphere, when it was [pertained to] also of mercy.

I saw, today, a sphere which [I had] not [seen] before, while the discourse [was] concerning the inhabitants of the earth Venus, to wit: there was seen by me, a sphere, [made up] as it were, of mere human flesh; so that I perceived nothing else but a continuous [principle], [which was] yet discrete in general, [and] human; thus such a [principle] as belonged to [was of] human affection. But it cannot be described in different terms, than as being truly human. Hence I perceived the quality of the inhabitants, to wit, as inwardly human; but below the sphere was an animal [ferinum] [principle] not represented to me, but granted to know, by cogitative perception - thus that their exteriors are of such a nature. - 1748; September 26.

CONCERNING THE INHABITANTS OF VENUS. I saw what was the quality of the spirits of Venus, who also were described as far as this [ab hac parte], as being ferocious [ferini], delighting in plunder, and eating of what was from plundered from others. Their pleasantness, [derived] from plundering was communicated to me; it was great. Such are they [it is said] that had they been previously in the place of others, for instance, of the inhabitants of the land of Canaan; also of David, [also] of those who after they had burnt Tiklag, and pillaged everything, rejoiced from the heart, so that at certain times, they might go forth as kings and pillage, they would thus rejoice in plunder. Such was the custom in ancient times, in many other regions. Wherefore they do not enjoy a pleasanter life than when they can eat, drink, and be merry, out of the spoils of others. [They do not take pleasure] in their own [things] unless they are spoils. Hence the cruelty of David.

But the inhabitants of Venus being explored, are found indeed to be such as delight exceedingly in plunder, so they hence derive the pleasantness of their life. But still that they are not cruel; they do indeed kill men, whom they plunder [diripiant]; but they preserve those whom they can, yea, do afterwards bury those whom they throw into the water and so kill. So that they also have the human [principle] inwardly within themselves. It was otherwise, with the Jews; who even delighted to cast those whom they slew to beasts and birds, to be devoured. I now perceive that such are the Jews of the present day, who delight in such things I perceived something of the sphere of some [of them] who rushed and fled quickly in this direction. - 1748, September 26.)

CONCERNING A CERTAIN ONE AMONGST THE WISEST OF THE WORLD; WHAT [WAS] HIS IDEA CONCERNING HEAVENLY JOY. ((((There was a certain one, who in the life of the body enjoyed much dignity and was amongst wisest of the world. In the other life, also, he is so esteemed that no one injured him, because in his life, he was exercised with much zeal, in behalf of the doctrine of faith. Yet, nevertheless, he had displayed to him, the quality of his idea concerning the state of the happy in the other life, to wit: that heavenly joy consisted in a light [lumine] of glory, such a light as when solar rays appear golden in which light [which he called harlighets sken] he supposed heavenly joy to consist, and that if he came into such, he would be in heaven. Wherefore such a light was granted to him, and he in the midst of the light. Then was he so delighted, that he was, as he said, in heaven. Thus may be manifest what sort of idea concerning heavenly joy and concerning heaven, the wisest in this world have with manifold variety. They are so obviously and entirely ignorant, what [is] the felicity [that springs] from mutual love: although that felicity is represented to them, in love towards offspring, and the pleasantness thence [derived]. This, however, inasmuch as it is corporeal amongst the inhabitants of our earth, and is thus external, can never be compared to heavenly felicity. -l748, September 26.)))) It was afterwards said to him, whether or no he could infer to some extent the quality of heavenly joy, merely from conjugial love, which he has called, and others call heaven on earth, since he is so wise; so that as he could thence infer, heaven is likened to a marriage, and the Church is called the bride [betrothed] and wife, and marriages are representative, and hence the law [laid down] by the Lord, that there should be [but] one wife. - 1748, September 26.

CONCERNING SPHERES. Angels are not aware that they are in the sphere of perception of faith, unless the Lord grants them to perceive it. But yet they plainly perceive disagreements amongst others. That they are not aware [thereof] because they are in it, may also be evident from the sphere of odor; that gardeners do not perceive the sphere of odor of flowers, like those who come thither; nor do apothecaries thus perceive the aromatic sphere of odors, as they [do] who enter; nor shoemakers the sphere in which they are, like those who enter and so forth. - 1748, September 26.

It is shown that the odors of those who are in outermosts, thus in filthy phantasies, are spheres flowing forth from them: to wit, when to confirm, that the Lord rules the universe, I wrote concerning the soul, that it rules all things of the body; and that the will determines the muscles; then, evil spirits, of the lowest kind [infimi] thought of nothing else than what were the lowest things of man, thus how the soul and will ruled the anus, and excrementitious wipings; hence [arose] an excrementitious odor, which also when odors are perceived, are the spheres belonging to them. - 1748, September 26.