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

Spiritual Diary

Wherefore I spoke with them, as also at other times, to know what the matter was. They said that it was they who were in the idea concerning the birds, and that they were suddenly cast down on me. They imagined that in the fall they would break [their] head and neck as they also represented to me; they knew nothing else [than] that they would certainly perish like a man when he falls from a lofty [high] house to the earth. I also perceived this from the trembling of their fear, which was communicated to me, so that I thence acknowledged the truth of their words.

When I inquired the cause, then was recalled into my memory the sleep [dream] concerning the birds, and it was given to know that it has been something in the heavens; that they have held some speech concerning thoughts, which are signified by birds in the world of spirits, concerning which there has been discourse, for such things cannot happen in the world of spirits save through influx from heaven, wherein there is no thinking of birds but of meditations and thoughts; and I was instructed by those who were in the interior world of spirits, who are communicators, that there has been discourse in heaven, in a certain society, concerning the influx of the man's thoughts which penetrate even into heaven, whether they inflow from man's thought into heaven, when yet this would be contrary to order.

That the thoughts of man should be able to inflow into the heaven of angels, but [that] heaven [inflows] into [man's] thoughts, and because it had appeared to them sometimes that my thoughts inflowed, as it were, into heaven; therefore certain [spirits] concluded from the appearance that such a thing exists; consequently, as they were in a falsity, they could not be in the society of angels, but were rejected, as it were, from their society (not by angels, but by themselves; such is their casting down; falsity casts itself down, for no angel casts out another). Since, therefore, they were so ejected on account of the falsity of the influx of man's thoughts, hence the corresponding spirits to whom the same things are represented in the shape of birds fell down with such force and violence that they seemed to themselves [as if] they should break [their] necks and heads.

Afterwards it was given me to speak somewhat about the apparent influx of my thoughts into heaven, that there is no influx from man into heaven, for that which is in an inferior degree and of such grossness can by no means penetrate an interior degree, therefore into prior things, although it appears so; but that the cause of such appearance is, that the Lord causes that there may be influx from heaven into [my] thoughts, and that it is only an appearance that there is an influx from my thoughts into heaven. But because the cause [reason] cannot be displayed save by spiritual ideas, it was therefore shown them in a few [words] how it is in causes; but this was the fact, and the truth that the Lord inflows into human thoughts and thus is present in inferior as in superior things; and when it pleases Him [can inflow] through heaven into thoughts; and that in either case it can appear as if the thoughts of man inflowed. That it is wholly contrary to order and all reason that the inferior can inflow into the superior, or the exterior into the interior, or, as the philosophers say, the posterior into the prior, or the posterior into the purer. - 1748, July 7.

Hence also it may be manifest what is understood by those words of the Apocalypse (perhaps also elsewhere to be treated of) that an [the] angel of light was cast to the earth with his crew, to wit, that when they are in falsity, and falsity expels them from the society of angels, that those who then correspond to them in the world of spirits seem to themselves to be thus cast down with violence, and, as it were, with danger to their lives.

But whether the spirits corresponding to them have been of a similar opinion I cannot know, for there are given many corresponding spirits, and sometimes those who are not of a similar opinion: thus by their crew [turbo] no other are understood than those who are in a similar falsity in the world of spirits: for spirits were entirely ignorant that they spoke [were speaking] in heaven, they were only in the representative of the birds, and indeed with unpleasantness, as they now say. - 1748, July 7. - Wherefore the corresponding [spirits] are not of their crew, but are only those who are in a like falsity.

THAT SPIRITS PERCEIVE VERY FULLY THE THOUGHTS OF MAN This may be apparent from many things, but I will only [give] this for an example: if I speak with them [using] only these words, it is so or so, or it is thus or otherwise, without adding other words [and] the remainder is only represented by idea or representation, they immediately perceive every idea and thought; thus [all those] in the remainder from only a few words [expressed]. The remainder [is exhibited] by ideas, therefore those which are [not expressed] [ubsque] in words are exhibited to them in [by] spiritual idea. Hence it may be manifest how many things are in the Lord's Word and how full the ideas are when the words [expressed] are so few, which [words] are wholly unintelligible without ideas, and these are not patent to the eyes of men.

THAT WHATEVER IS DONE BY MEANS OF ART [ARTIFICIALITER] CLOSES THE WAY TO INTERIORS. It was granted to see in spiritual idea that as soon anyone wishes from himself to imitate that which is spiritual and celestial and to do from himself what is styled [the work] of the artist, or [working] by means of art, as the magicians did by means of their sorceries, then immediately the interior way is closed, and in externals or outermosts is only a dead principle [mortuum], which nevertheless the artist or magician is not aware of; so also with others who are not aware of interiors, or what [quid, it should be, I think] is therein, then happens the like in externals, as when a man sees only with the eye external things, such as pictures, which he values [and] sometimes prefers to living things, which nevertheless are fairer in interiors, and the more interior the fairer. - 1748, July 7. - Wherefore when these things are beheld by those who are in interiors, they do not appear otherwise than [happens] when [the materials of] pictures or the lime of a house put together, and hence making a splendid appearance, are viewed with the microscope, they then are only filthy. It is different when they look into animals and vegetables.

THAT SPIRITS IN LIKE MANNER AS MEN ARE IMMEDIATELY BORNE OF THEMSELVES TO DO EVIL WHEN THE REIN IS RELAXED ON THEM. This in particular was granted me to observe in the world of spirits, and was also given me to experience, to wit, that as soon as they enjoy remission [remittitur] they rush of themselves to ruin and destroy those who are around. They are perpetually so kept in spiritual bonds as not to feel it, in order that they may not be able to think, still less will, and do evil according to their liking and nature. They are ignorant of such bonds, because they are held in such a manner [as not to feel it]; therefore they are supposed to be good of themselves. But it is sometimes shown by experience that these bonds are remitted, and immediately they rush into evil, and indeed to destroy the bystanders. Yea, for the sake of knowing it, the power of remitting their bonds was, as it were, granted to me, and immediately they rushed [to destroy others]; yea, so that [others] complained that remission should be granted them.

A similar thing occurred to me when [my bonds] were remitted, I also immediately rushed into evil, so that there is nothing but evil in man's disposition, and good and mercy [belong] to the Lord alone, who so holds the universal heaven and world of spirits, as it were, bound, that they are almost ignorant that they are evil, yea, suppose that good [proceeds] from them, concerning which I have sometimes conversed with them; they wish to claim good to themselves. In a similar manner is the human race held, although [men] do not know it. Wherefore if the spiritual bonds were remitted by the Lord, one would immediately rush upon another, like wild beast upon wild beast. Concerning these bonds very many things could be said, but the Lord thinking worthy [I shall see them] elsewhere. - 1748, July 7.

HOW INTERIOR THINGS IN HEAVEN ARE RELATED TO THOSE WHICH CAN REACH MAN'S APPREHENSION. Interior things, or those which belong to the angels of the interior heaven, are ineffable, and cannot reach the understanding of man, yea, were they displayed, there would appear only a certain most obscure [principle]. There can be no better comparison made than with the fibers of the nerves in the animated body which wonderfully flow from the cerebrum and medulla, ramify, frequently connect with each other, are inserted in the ganglia, and are carried to the viscera, so that it can scarce be known what is the nature of their connection; then likewise the nervous fibers elsewhere, which form wonderful forms, as may be viewed merely from looking at the nervous fibers in plates; still from these thus ramified intertwined, mutually inflowing into themselves, and again and again flowing out, distinct actions proceed,

and yet still by fibrous media, mediate nexus, and such wonderful influxes of fibers, to the eye's beholding, actions could never seem to be able to exist so regularly from these, and yet there is not one which does not have respect to its own mode in society with others, which together constitute the unit of an action [contributing] with inadequate variety in conjunction with others to societies of action. Such an idea may be formed of interior ideas, or [those] of the angels of the interior heaven, in relation to the interiors of the world of spirits; from which those who can consider these things, and, as it were, be somewhat made in similars, can conclude how inscrutable are only interior things, let alone more interior things which inflow into interiors. For one idea of the interior world of spirits may be compared to one action [composed]) of indefinite forces and forms thus acting and entering into the littlest action and so forth. - 1748, July 7.

THAT TO HIM WHO HAS FAITH IN THE LORD THE LORD IS PRESENT AND LOOKS OUT [CONSULTS] FOR HIM IN EACH AND ALL THINGS. Especially have I seen in spiritual idea, and anyone can perceive it, that the Lord consults in each and all things for him who has faith in the Lord and the insight of faith, almost to such an extent that he has no care whatever, but unconsciously [nescius] obtains everything that is necessary and everything that is useful to [for] necessary things. All things then succeed with him, and he is led to heavenly felicity: in so far as the man trusts in himself so much the more remote is he from the Lord; thus through reliance in his own prudence the man removes himself from the Lord, because so far [is he] from faith. - 1748, July 8.

What insight may effect in the other life no one can know but he who lives in the other life; thus what [is effected] by the insight of confidence and faith in the Lord.

THAT INSANITY PREVAILS IN THE INTERIOR SPHERE OF THE WORLD OF SPIRITS. See [what has been] previously [mentioned] that there is an interior sphere of the world of spirits where [there is] a multitude of spirits. Their speech has been long unintelligible to me, but now begins to be somewhat plain. It is in that sphere where the intentions of men or their ends reign, and is also the speech in the other life of those who in the life of their body scarcely come into manifest thought, so that [such] are within the manifest thought of man.

When it was inquired why there is there such a multitude of insane spirits, I perceived the answer that the human race at the present day does not regard any other use, hence no other end, than self; they only acquire and scrape together moneys, silver and gold, merely to grow rich, and indeed for the sake of their own life, never on account of friends and associates, still less on account of use to the commonwealth; further, that they never seek honors for any other use than to become great, and for the sake of self-honor, [and] not on account of use to others, still less on account of the general good.

In like manner, they who aim to grow wise from the sciences never [do so] for any other use than self in order to become great, and appear [so] in the world. Wherefore, in that sphere, which may be called the sphere of intentions, and is the interior [sphere] of the world of spirits, the insanity is such that [that world] is nearly overflowing with insanities: thus, the iniquity of those called Christians is consummated: wherefore the Lord's kingdom is now turned to others, as is predicted, otherwise the world would perish, for from the world of spirits is known the quality of the human race, and how perverted [the human race is] is not thus [known] from the exterior world of spirits and from souls.

Certain souls, a short time after death, also came amongst them, who, to wit, in the world have been deceitful [dolosi], and have openly [manifestius] and with all their might [fortius] kept ends out of sight, and have proposed to themselves no other ends than such [as have been mentioned]: thus, as it were, have they spoken in themselves and have persuaded [themselves] that none ought to aim at anything but self, and to indulge [nothing else]; thus entirely hold in slight estimation their companions and the common [good] in comparison with themselves. Others of a more serious mind enter that sphere. (The rest enter that sphere in a more serious frame of mind.) - 1748, July 8.

Those spirits who are the interior [spirits] of the world of spirits indeed inflow into man's thoughts, but do not perceive them [but] only their intentions; wherefore, when such intentions are absent from man, then these cannot understand [his thoughts]; then good spirits, [who are] also interior [spirits] of the world of spirits, take [them] up. The Lord so disposing. - 1748, July 8.

When it is left to them to inflow, even a very little, there is immediately perceived cold, or tedium in those things that belong to the Lord's Word, to faith and salvation. This was given me to perceive, that when they were allowed but a very slight relaxation, they inflowed with their tedium or cold.

Nor can these interior spirits be where there are good interior spirits, - in like manner neither in the world can they be together, for their intentions are contrary. That they can be together in the world is only that they may take away their goods by their depredations, or artifices, or use them for servants. It is different in the other life: when good spirits are present, they must needs certainly flee, because they are, as it were, killed with tedium, for there they cannot make gain out of them. That they are unable to be together is apparent merely from this, that if angels work into such, they are affected with such anguish that they seem to perish, and seem to themselves to be turned into loathsome reptiles and wild beasts. Wherefore, the Lord so disposes that they are unable to breathe evil or poison into the faithful. - 1748, July 8.

Besides those inclinations, of which [I have treated] above, they also have such as with manifold variety follow therefrom; to wit, that they desire to destroy the human race as to their life, so that they are entirely as cruel as Neros in their minds; that they desire to take away everything from the neighbor, deriding their poverty and misery, yea, even should they die before their eyes, they hence derive delight; because they are opposed to all mercy, like as the deceitful are opposed to all innocence. Besides, they also [hence] delight much in being able to destroy friendships, and especially conjugial loves, by devising enmities between husband and wife [conjuges], and by alluring [enticing] the wives of others to adulteries, and the like, which necessarily flow from these two fountains, self-love and love of the world. - 1748, July 9. [Marg. Note: "obs."]

But as respects those who have been in faith, these after death are not elevated into that sphere, although they can be immediately brought in that sphere, as is granted me to know from man's past experience. But the Lord counsels otherwise for them. They are kept in the sphere beneath those [interior spirits], so that they may not understand, nor plainly perceive them; and this, till externals are given them by the Lord, which may correspond to the intentions or inclinations of the angels, and are adapted to the society of the upright in the same sphere. Then are they elevated from an external life to the interior [life] of those spirits, and can enjoy their company, and so correspond to the angels, who are all led by the Lord immediately or more immediately, and enjoy all unspeakable felicity, with indefinite variety. - 1748, July 9. [Marg. Note: "obs."]

Those who are in the interior sphere of the world of spirits use those spirits who are in the exterior sphere, as they are wont in the life of the body, when they speak, to use the [an] exterior sphere for thinking and speaking, so that there is hardly any other difference than that these spirits are distinct. In the life of the body, although the spirits are likewise distinct, yet they appear to them, as it were, a one, or as if a one commanded; the inferior acting in accordance, so that they are, as it were, in them, as they also said to me; for they clothe themselves with [put him on] [induunt eum] themselves; though he does not know other than that he speaks from himself Hence it follows that they clothe themselves with the man himself because those spirits are with [apud] him, as suppose themselves to be the man.

It was now also granted to know by experience that they could be reduced by the spirits beneath them into a sort of sleep, so as to be ignorant what they did. They were put to sleep in such a manner as is almost similar when man's exteriors are put to sleep, and his interiors are awake; for I have perceived a certain sparkling [something] which was from their life.

WHAT IS SIGNIFIED IN THE WORD BY THEIR LEARNING WAR, AND WHY THEY UNDERGO TEMPTATIONS. There are very many reasons why the faithful must needs sustain persecutions and temptations: I will mention only one, which it was now given to learn; that [it is] because there is such a multitude of evil spirits, especially in the interior sphere, as they can learn to be the case, and because the Lord wills to govern each and all things according to order, so that thus they may be faithful in the state of resisting them, so that there may be an equilibrium; for the evil continually assault; the faithful resist; not resisting from themselves, but from the Lord. - 1748, July 9.

CONCERNING THE INTERIOR SPIRITS OF THE SPHERE When license is allowed to those evil [spirits] in that sphere to act according to their intentions, then there are innumerable inventions, and indeed so profane and loathsome, that man can never conceive there are such; for when such [a license] prevails among them, then whatever object is given they turn it into inventions similar to their state, besides which, whatever is noticed to be opposed, or contrary to the upright, this they seize hold of and turn into loathsome inventions, and machinations, [and] invert, [and) pervert [it], as if it were a certain horrid thing, not commonly permitted on account of its foulness, which was devised by [their] intentions.

Since there is such an interior sphere in the natural man it hence follows that [these] are the last times, and the human race will perish in this world, unless they revive to themselves, and [to] faith in the Lord.

That sphere, or the evil who are in that sphere of intentions, are not vastated like those who are evil in externals; for the more interiorly evil a man is, so much the more grievous and prolonged the punishment. This, there remains [to] them a most grievous and prolonged hell and vastation, till almost nothing remains with them, who are contrary to mercy, as already described, and who are contrary to innocence, all of whom are deceitful, and more interiorly evil than others. - 1748, July 9.

(((((((((Their effigy was shown me, in clear day, with eyes open, of what quality they at last become to the sight of the upright, to wit; that their face is, as it were, an osseous substance, worse [looking] than a corpse, [and] with frightful cavities [lacunis], the color of a most ugly, livid brown, [and] cadaverous [hue]. They are not able to think at all, are dead to themselves, [and] cadaverous [hue]. They are not able to think at all, are dead to themselves, [and afflicted] with the torments of anxiety. - 1748, July 9.)))))))))

THAT THE CONVERSATIONS OF ANGELS CONCERNING CERTAIN THINGS FALL INTO REPRESENTATIONS OF CITIES WITH INFERIOR SPIRITS. This day, in the morning, in a state nearly intermediate between waking and sleeping, there were some things which slipped into my thoughts; for instance, a lute, and other musical instruments, and at the same time I thought of cities, so that those thoughts were [together] with the idea of cities; when [I was] slightly awake, it was told me that the conversations of the angels concerning the like fell into ideas of cities amongst the spirits, which was also affirmed by the spirits; and indeed the continued speech of angels concerning one thing, as concerning a lute or other thing, is only presented to spirits simply as the idea of a city, without variety; from which may also be apparent how many things there are among the angels which present but the one idea of a city amongst in inferior spirits. Thus that which with the angels concerns spiritual things, is turned into the idea of a city and the like, and that which [relates] to celestial things [is turned] into [the idea] of animals and the like. - 1748, July 10.

THAT THERE IS A GREAT MULTITUDE OF SPIRITS WHO DELIGHT IN INFLICTING HARM ON OTHERS. No one can help wondering at there being a very great multitude in the world of spirits, as well in its inferior as in its interior [sphere], of those whose only delight almost is that they may be able to torment whomsoever they meet with. This has become apparent to me from manifold and almost daily experience. [It arises] from the cause that men in the life of the body are such as to delight in being able to inflict harm upon others as to their body and property [opes], yea, also as to their soul, as may be manifest to anyone who attends [thereto]. Since punishment is in sins, it is hence also apparent what sort of punishment awaits them; for before they can be in good societies, such things must be removed by torment. If man is such as to the interiors of his nature, then how much torment [must he endure], and how much [long a] time must elapse until he returns to reason [ut tandem mentis suae compos fiat].

Inasmuch as man, on account of ignorance and the like, supposes that the soul of man will be tormented to eternity, this is made evident [hoc constat], [to wit], that man is condemned to eternal punishment, for he has deserved it; but out of the Lord's mercy damnation is at last taken away, yet [sed] through vastations and punishments, according to their actual sins, and hence [their] acquired nature. - 1748, July 10.

THAT THEY WHO HAVE LIVED ONE THOUSAND OR FOUR THOUSAND YEARS BEFORE, ARE ENTIRELY SIMILAR TO THEMSELVES WHEN RESTORED TO THAT STATE WHICH WAS THEIRS IN THE LIFE OF THE BODY [dum in statu suo, in vita corporis]. It is granted me to know, from much experience, that they who have lived 1700, 2000, 3000 to 4000 years before, as in the time of the Lord, and 1000 [and] 2000 years before his time, when they are restored to the state of [their] former life are quite similar to themselves, so that nothing at all is wanting, or is missing, as well also as regards the mind, manners, yea, all the life which they had possessed in the world, [also] as regards the gait [gressum], for it was given to converse with them very long, and at many times, during [for] months and years, so that I knew for certain that they were the same. Hence may be known that man loses nothing of those things which he possessed in the life of the body except the body alone, and such as are entirely proper [propria] to the body. But when they are remitted into the heavenly state, then it is different with them, and then they are ignorant of those things which are merely corporeal. - 1748, July 10.

THAT IN THE SPIRITUAL WORLD ARE STATES WHICH ARE MOST UNKNOWN TO MEN. Today it has granted me to experience some states, like as previously [I had experienced] some, which are entirely unknown to men, and indeed many of them ineffable; and if it should be endeavored to form any idea [thereof] by words, yet [would they be] wholly unintelligible, therefore incredible, so that only from a scientific tone [principle] can be formed the integral state of the affection, wherein reigns either affection, or more or less of the true; yea, similar states may be communicated to those who are not in the truth of natural things, and are in the truth of spiritual things. Hence, it may also be evident that these states are with indefinite variety. Since such ineffable and never comprehensible states are given in the interior spiritual world, what [is not given] in the interior heaven, from which such states have their proximate origin, and there everyone is with indefinite variety; for the least thing in the spiritual world which appears as one exists in the interior degree from an indefinite of such things, yea, every variety has its indefinite.

And since it is so in the spiritual world in respect to the interior heaven, hence it may be manifest that it is similar in the interior heaven as respects the more interior heaven, and so in respect to the inmost, wherein indefinities of states, therefore of felicities, increase in indefinite.

Since there are such and so indefinite inexpressible states of pleasantnesses and felicities, hence it may also be manifest that their speech is also inexpressible, and more inexpressible in interiors, for every speech lays down [ponit] a state, which may be to it in place of a foundation; according to it speech exists, and suitably flows [labitur].

Hence it may also be manifest that every least idea in man and in spirit when he thinks, still more when he speaks, has its corresponding state in the interior heaven, and the thought and speech of this one, or [of both of] these [its corresponding state] in the interior heaven, and again the thought and speech of this one [its corresponding state] in the more interior heaven. Wherefore, every idea is a certain affection, or common [general] state of affections, which are in interiors - otherwise never could any thought have existed or lived. - 1748, July 13.

THAT NO MERCY OR INNOCENCE CAN BELONG TO MAN. Since man is such that he is nothing but self-love and love of the world, thus from his least to his greatest principle is self-love and world-love, hence hatred of the neighbor and of the Lord, which necessarily flows from love of self and of the world, he can by no means be otherwise than unmerciful, and nothing but mercilessness, and what is contrary to innocence; wherefore mercy and innocence must come and inflow from an origin which is elsewhere, and from whence is there any other fountain than the Divine one, or [that which springs] from the Lord, who is Mercy and Innocence Itself. This it was granted to see into, more fully [melius] by a spiritual idea. - 1748, July 13.

THAT SPIRITS KNOW FROM REFLECTION THAT THEY ARE PRESENT. It had happened many times when I was thinking concerning anyone that he was displayed [as] present, and when I was not thinking [concerning him] that [he was] as it were absent; and indeed when I was thinking [concerning him], he was immediately near me, yea, at [my] head. I have seen the proximate cause [thereof], that when they were present they have not known without reflection that they were present, as is wont to happen in the life of the body, in societies, although [they] are present, yet without reflection it is not known what is present: from which it may also be manifest what reflection affects in the other life, where they are visible to themselves, in such a manner, by the sight of the body. - 1748, July 13.

THAT THE LORD HAS LED THE HUMAN RACE SINCE THE CREATION OF THE FIRST MAN. This tender scruple had occurred: since it is so, that to man, and each of his members and parts there correspond angels and spirits in the Grand Man [Maximo Corpore], and that hence [come] endeavors [conatus], which are active wherever is given power or passive [cedentia], as may be known from certain truths of human philosophy, if they are attended to, wherefore the scruple had occurred, how the first man, and those who were born at first, before this Grand Man [Maximum Corpore] was formed, could have existed. I received the reply by a spiritual idea which is persuasive. It was confirmed that the first man, and those born at first, have not been led by any other than the Lord alone. For the Lord is all in all, nor is there any endeavor [conatus] by the single things, in heaven and the spiritual world, unless [springing] [it arise] from the Lord; also before man was born, in the same manner as after man was born; for man, as to all his degrees, existed similarly before his nativity as [he existed] afterwards. Without Him nothing could be created, nor exist created. Wherefore, also, He alone sustains the human race; like as formerly, but now by mediate angels and spirits, then also immediately, without angels and spirits, as also is confirmed by experience; of which I think [I have treated] previously. For the human race was of Him from the beginning, wherefore He has all care [for them.] - 1748, July 13.

THAT THE LORD PRESERVES MAN FROM EVERY EVIL. This is evident to me from such manifold experience that if I might bring together only my experiences in general, a volume might be compiled; for almost daily now, for some years, I have been surrounded by evil spirits, as well around me as next to the head, [and] to the back; and not only have they labored hard with every exertion, open insults, sorceries, deceits, [but also] have attempted with clandestine arts to bring harm upon me, as well also by dire maledictions, of which [I have treated] previously. But each and all [of these] were fruitless, so that at length I could utterly deride their endeavors and open insults. Thus the Lord preserves the human race, each of whom is surrounded with evil spirits, and especially at this day when evil has increased to such a degree, and hence evil spirits have been increased, yea have existed of the worst sort; and man does not wish to know this, but supposes that it is he who preserves himself when nothing is farther from the truth: for if the Lord should take away His hand only one littlest moment of all, man would perish. - 1748, July 13.

THAT NOTHING CAN BE LEARNED WITHOUT REFLECTION. When reflection is absent not [anything] comes into the memory, as is sufficiently evident; although the human sight is diffused into thousands and thousands of objects, yet nevertheless the memory retains none of them upon which he has had no external reflection. In like manner when he thinks that upon which he has had reflection the memory retains. In a word, without reflection nothing is infixed in man.

But there is given an interior memory wherein everything whatever, whether he reflects or does not reflect, is infixed, so that there is not even the least thing, whatever has reached the sight of the body and whatever has reached the internal sense, but is most accurately impressed; hence the things upon which man does not reflect.

But upon those things which are inscribed in his interior and more interior things [trusts], man could never have any reflection, like as neither upon this, how was acquired by him the faculty of thinking and concluding analytically, which is so great a faculty as to exceed indefinitely the artificial [faculty of reasoning], and man is so ignorant as to his being endowed with such a faculty that he scarcely knows anything concerning it, save afterwards by reflection.

Such things, as also those which by that most hidden reflection are insinuated in man by the Lord, because not through the reflection accepted by him, still less manifested to him, are from the Lord [and] not from another; therefore it is the gift of the Lord, so that man cannot take the least glory to himself that he is man, and that it is his to be able to think, still less that he may be regenerated. - 1748, July 13.

THAT THEY ARE OFTEN EXPELLED FROM HEAVEN. This takes place very often and daily that certain spirits are expelled from heaven and brought back to the inferior spirits. Certain of them talked with me after they had been expelled. The reason is that they are in some falsity; wherefore when they are amongst those who are in truth, they cannot be otherwise than distressed, because immediately the truth of others and of the whole heaven in general and singular, in the society where they are, runs together as it were, wherefore unless they withdraw they cannot but be grievously tormented; then they seem to themselves to be expelled and to slide down or fall down.

The reason that they are so often expelled and again put among inferior spirits, to whom they are then entirely alike, [is] because when a spirit is elevated into heaven, which also happens daily and in great numbers, then those who have not been brought through many states, so as to be able to be in many spiritual or celestial states, when they come into such a spiritual or celestial state as they have not been initiated in by the Lord, then are they in falsity, wherefore they fall down and are also initiated in these states.

Hence may be manifest that they who fall down from heaven do not therefore become evil spirits; they were good who talked with me.

It is otherwise with those who insinuate themselves by deceit, which happens permissively; when these fall down thence they are evil. - 1748, July 14.